John Domenichino 

Frontisp ' 



A Life of St. John 

For the Young 



BY 

GEORGE LUDINGTON WEED 

Author of " A Life of Christ for the Young," " A Life of 
St. Paul for the Young," " Great Truths 
Simply Told," etc., etc. 



PHILADELPHIA 

GEORGE W. JACOBS & CO 
105-105 South Fifteenth Street 

M 



79088 



Library of Congress 

Two Corns Received 

NOV 22 1900 

• Copvrignt entry 

SECOND COPY 

DeMvored to 

ORDEfi DIVISION 

riQV 24 i&UU 



^5^45-5" 
.W4 



Copyright, 1900 
By George W. Jacobs & Co 



PREFATORY NOTE 



The recorded incidents of the Life of St. John are 
few. Almost all those of which we certainly know 
are related in the Gospels, the Acts of the Apostles, 
The Epistles of St. John, and The Revelation. Some 
of the traditions concerning him are in such harmony 
with what we do know that we are almost ready to 
accept them as historic. 

The known events though few, are very distinct. 
They are the beautiful fragments of a great picture. 
The plan of this volume does not include those which 
pertain to him in common with the twelve disciples. 
Such a record would practically involve the story of 
the life of our Lord. This is limited to those 
events in which his name is mentioned, or his person 
otherwise indicated; to those in which he was a certain 
or implied actor; to those in which we may suppose 
from his character and relations he had a special 
interest; to those narratives whose fulness of detail 
makes the impression that they are given by an eye- 
witness; to those in which a deeper impression was 
made on him than on his fellow-disciples, or where he 
showed a deeper insight than they into the teachings 

3 



4 Prefatory Note 

of the Lord, and is a clearer interpreter; to those 
records which add to, or throw light upon, those of the 
other three Evangelists; and especially to those things 
which reveal his peculiar relation to Jesus Christ. 

Another limitation of this volume is its adaptation, 
in language, selection of subjects and general treat- 
ment, to young people, for whom it is believed no life 
of John, at any rate of recent date, has been prepared. 
It is designed especially for those between the ages of 
ten and twenty, though the facts recorded may be of 
value to all. 

The attempt is made to trace the way by which 
John was led to, and then by, Christ. We first see 
him as a boy with Jewish surroundings, taught to 
expect the Messiah, then watching for His coming, 
then rejoicing in finding Him, then faithful and loving 
in serving Him; becoming the most loved of His 
chosen ones. We see the Christ through John's eyes, 
and listen to the Great Teacher with his ears. Christ 
and John are the central figures in the scenes here 
recorded. 

The full table of contents suggests the variety and 
scope of the topics presented. 

In the mind of the writer the interest of many of the 
scenes described has been greatly deepened by mem- 
ories of the paths in which he has followed in the 
footsteps of the Master and His disciple. 



Prefatory Note 5 

The many quotations of words, phrases and texts — 
which are from the Revised Version — are designed to 
direct the young to Scripture forms with which they 
should become familiar; and sometimes to emphasize 
a fact or truth, or to recall a former incident. 

Grateful acknowledgment is made especially to the 
works of Farrar, Edersheim and Stalker, for facts, and 
germs of thought which have been simplified in form 
and language for the interest and instruction of the 
young, in the hope that they may thereby be led into 
deeper study of one of the noblest of human lives. 

G. L. W. 

Philadelphia, July, igoo. 



CONTENTS 



PAGE 

CHAPTER I 

A HOME IN THE BLESSED LAND, BY THE SACRED SEA 
A Fitting Study for the Young— The Glory of all Lands— Divi- 
sions of Palestine— Galilee — People of Galilee— Gennesaret 
and its Surroundings — Comparisons — Jewish Sayings — 
McCheyne — Towns, Villages and Palaces — Fisheries — 
Bethsaida 19 

CHAPTER II 

FIVE BOYS OF BETHSAIDA — RAMBLES ABOUT HOME 
Five Apostles of Jesus — Two Pair of Brothers — Salome — Broth- 
ers Indeed — Views from a Hilltop — View of the Lake — 
Poetic Description — Rambles North of the Lake — On the 
West — Keble's Poem — Answer to the Poet's Question — The 
Sower — Object Lessons of the Great Teacher — Mount of 
Beatitudes — Nature's Influence on John — Philip 24 

CHAPTER III 

JOHN'S ROYAL KINDRED 
Salome and Mary Sisters — John and Jesus Cousins — Visit to 
Bethsaida — Visit to Nazareth — A Picture of the Boy Jesus — 
The Picture a Help — A Phrase to Remember — A Kinsman 
of John and Jesus — Education — The Messiah 31 

CHAPTER IV 

THE GREAT EXPECTATION IN JOHN'S DAY 
Prophecy Concerning the Messiah — Jewish Mistakes — Roman 
Conquest — Judas of Galilee — The Five Bethsaidan Boys — 

John and Peter 35 

7 



8 



Contents 



PAGE 

CHAPTER V 

EARLY INFLUENCES ON CHARACTER 
Special Influences on the Five — Scripture Students— Rabbi Like 
Simeon, or a Teacher — Prophetess Like Anna — Home 
Teaching — From the Five to Two — Salome and Her Sons — 
Review— Boyhood Traits— Imperfections— Perfection ... 39 

CHAPTER VI 

FIRST VISIT IN JERUSALEM 
Jewish Boy at Twelve— Interest in the First Pilgrimage— John's 
Journey— The Jordan Ford— City, Temple and Altar— John 
and Saul— Silent Years— Parental Thoughts Concerning 
John 44 

CHAPTER VII 

JOHN S VIEW OF THE COMING MESSIAH 
John's Old Testament Studies — First Gospel Promise — Promises 
to Abraham, Isaac and Jacob — Promise to David — Mary and 
Immanuel — Names and Titles of the Messiah — John's Mis- 
reading of the Old Testament — Christ's Sufferings 48 

CHAPTER VIII 

JESUS THE HIDDEN MESSIAH 
The Infancy of Jesus Forgotten — Our Ignorance of Christ's 
Childhood— The Boy in the Temple— The Carpenter's Silent 
Years 53 

CHAPTER IX 

"THE PROPHET OF THE MOST HIGH" 
Elizabeth and Her John — A Father's Prophecy — The Prophet in 
the Wilderness — Young Men of Galilee — The Hermit — His 
Galilean Disciples — His Public Ministry — His Hearers — His 
Preaching — St. John the Baptist — St. John of Galilee ... 57 



Contents 



9 



PAGE 

CHAPTER X 

THE MESSIAH FOUND 
"Jesus from Galilee to Jordan" — Baptism of Jesus — Temptation 
— " Behold the Lamb of God " — Andrew and John with the 
Baptist — Our First Knowledge of John of Galilee — Parting 
of the Baptist and Jesus — The Two St. Johns and Jesus — 
Following Jesus in the Way — Blessed Invitation Accepted — 
Precious Memories — Change of Discipleship — Silence of John 
— Disciples at Emmaus — Brothers Brought to Jesus — Me- 
morials of Andrew — John's Memories of His First Day with 
Jesus — Philip — Nathanael — Jesus' First Disciples — John the 
Nearest to Him 63 

CHAPTER XI 

JOHN A WEDDING GUEST 
Invited Guests to a Marriage Feast — Words of Mary and Jesus 
Concerning Wine — Three Commands of Jesus — First Miracle 
— Belshazzar's Feast — Believing Disciples — Believing Sa- 
maritans — What John Might Have Written — First Miracle, 
for Innocent Joy — John and Mary at the Feast — Mary's 
Thoughts of John and Her Sons — Her Thoughts of Jesus . . 72 

CHAPTER XII 

JOHN AND NICODEMUS 
Reasons for a Night Visit to Jesus — John's Possible Abode in 
Jerusalem — Nicodemus Goes Thither — His Conversation 
With Jesus— Seven Great Truths— Golden Text of the Bible 
— Golden Truth of John — Tradition of Nicodemus 79 

CHAPTER XIII 

ST. JOHN AND THE SAMARITANESS 
John's Record — With the Master — Valley and Well — A Personal 
Privilege — John With Jesus at the Well — Memories of the 
Region — Abraham — Thoughts of the Future — A Samaritaness 
— Strange Request — Living Water — Greater than Jacob — 



lO 



Contents 



PAGE 

Difference in Waters — Woman's Request — Jesus a Prophet — 
Place and Spirit of True Worship—" Messiah Cometh " — 
John an Earnest Listener — Jesus' Revelation of Himself— 
Changed Name for the Well — Wonder of the Disciples — 
The Samaritaness a Gospel Messenger — Unknown Meat — 
John's Watchful Eye— His Story of the Well— A Memorable 
Hour for Him 84 

CHAPTER XIV 

THE CHOSEN ONE CF THE CHOSEN THREE OF THE 
CHOSEN TWELVE 
Two Pair of Brothers Mending Nets — Call of Four Disciples — 
Fishers of Men — A Partner in Fishing — Followers of Him — 
True Brothers — Family Ties — The Twelve Chosen — First 
Disciples, First Apostles — The Inner Circles — Peter and 
John — John — Aaron's Breastplate — Apostolic Stones .... 92 

CHAPTER XV 

JOHN IN THE HOME OF JAIRUS 
A Father's Cry — Reason for Hope — Sad Message — Strength 
of Faith — " Fear Not " — Curious Crowd — The Twelve and 
the Three — Jealousy — Ambition — A Coming Change — John 
One of Three — " Talitha Cumi " — A Lesson for John — A 
Future Scene — Influence of a Secret 97 

CHAPTER XVI 

JOHN A BEHOLDER OF CHRIST'S GLORY 
Family Prayer — Sayings of Men Concerning Jesus — Saying of 
Peter — A Great Meed — Christ's Prophecy of His Death — 
Apart by Themselves — Not Tabor, but Hermon — Thoughts 
of the Xine and of the Three — Heavy with Sleep — Answers 
to Two Prayers of Jesus — Transfigured — Moses and Elijah — 
Moses' Shining Face — The Lord's Shining Figure — The 
Shechinah — A Strange Proposal — Voice from the Clouds — 
Touch and Word of Jesus — Descent from Hermon — A Great 



Contents 



Secret — Peter's Memory of the Transfiguration — John's 
F.e::rd — daar. ~: a :he Earns: :r M:ses — M:ses 
and the Shechinah — Un granted Request, but Answered 
Prayer — Hermon, a Mount of Prayer ici 

CHAPTER XVII 

ST. JOHNS IMPERFECTIONS 
Four Reasons for Recording Failings — Jealousy and Pride — In- 
tolerant Spirit — Two Questions, What ? and Who ? — First 
and Las: — An = Less:a — Tae Chili-Sriri: — Startled 
Disciples — John's Confess: :n — Lessen X:t Learned — Hcsji- 
tality — Samaritan Ha:: ed — Elospi ta L : y Refused — Indignant 
Brothers — A Story of Elijah — Fiery Spirit of James and John 
— Rebuked by Jesus — Ambitious Brothers — Mother's Re- 
quest — Sons' Request — Son swing Lord s Reply and Thoughts 
— Two Thrones — Though I mperf e : : . i jrand d fa nactex . .ill 

CHAPTER XVIII 

JOHN AND THE FAMILY OF BETHANY 
John's View of a Family Group — His Relation to It — A Sad 
Message and the Reply — The Lord's Delay and Concealed 
Purpose — A Possible Though: :f Iran's — John and Thomas 
— u Our Friend ' ' — • ' Sleepeth ' ' — J : hn an Eye- w i I n e ss — 
Mary and Jesus — "Jesus Wept" — Mourning Disciple — 
Glorified Father and Son — Jesus with Martha at the Tomb — 
Repeated Command, " Arise " — The Release from the Tomb 
— John a Companion in Joy — John's Memory of Mary — 
Lazarus' Tomb and Jesus' d::ss — A Tradition of Lazarus. . 120 

CHAPTER XIX 

JOHN'S MEMORIAL OF MARY 
A Scene in Bethany — An V n E n i s e 1 Picture — Jc fa n ■ ith Manu- 
scripts of Matthew and Mark — A Great Event not L'nder- 
5:00c — A J:;.-:*-! Mee:;ng — A Suyyer in H:r.:r — A F::::ug 



12 



Contents 



PAGE 

Place — Omitted Names — An Unnamed Woman Named- 
Mary's Cruse — Interested Witnesses — An Unusual Anointing 
— An Unwoven Towel — Odor of the Ointment — Judas the 
Grumbler — Jesus' Defence of Mary — A Prophecy — John the 
Preserver of Mary's Name — Prophecy Fulfilled — Judas and 
Mary — Judas and the Chief Priests — A Group of Three — A 
Sublime Action — A Group of Four 128 

CHAPTER XX 

JOHN A HERALD OF THE KING 

The Messiah-King — The Prophetic Colt — The Lord's Need — 
The Lord's Heralds — Hosannas — Disciples' Thoughts — 
Changed Earthly Scenes — Lamb on Earth and in Heaven — 
A Prophecy Recalled — Twice a Herald 138 

CHAPTER XXI 

WITH THE MASTER ON OLIVET 

The Lord in His Temple — His Farewell to It — Admiring Disci- 
ples — Sad Prophecy — The Two Pair of Brothers on Olivet — 
A Sacred Memory — The Poet Milman's View from Olivet — 
Unanswered Question — The Coming Fall of Jerusalem — 
The Poet Heber's Lament Over Jerusalem 142 

CHAPTER XXII 

JOHN A PROVIDER OF THE PASSOVER 

The Betrayer — A Lamb and a Place — Not Judas, but Peter and 
John — A Secret Sign — The Goodman of the House — A New 
Friendship — Upper Room — " Furnished " — " Prepared " — 
Paschal Lamb — Child Memories — John and the Baptist — 
Temple Worship — Obeying Silver Trumpets — Slaying of the 
Lamb — Chant and Response — Lamb and Lamps — Alone 
with Jesus — Jerusalem Chamber — John and the Upper Room . 148 



Contents 



i 



CHAPTER XXIII pag 

JOHN S MEMORIES OF THE UPPER ROOM 
The Open Door of the Upper Room — Door Ajar — Revelation by- 
John — Two Statements by Luke — Cause of Contention — 
John's Relation to the Quarrel — Sittings at the Table — John 
and Judas Beside Jesus — Two Things About Jesus — Grieved 
Spirit — Bethany Recalled — A Great Contrast — Love and 
Reproof — Lesson Ended — A Sacred Relic — A Guest an 
Enemy — Troubled Spirit — 44 Verily, Verily " — Looking and 
Doubting — John's Gaze — " Is It I ? " — Peter and the Great 
Secret — Jesus' Hint of the Great Secret — Meaning of the 
Sop — Judas and Satan — Departure of Judas — " It Was 
Night n — A New Name — A New Command — Farewell 
Words and Prayer and Song — Closed Door to be Opened 
Again 15 



CHAPTER XXIV 

ST. JOHN WITH JESUS IN GETHSEMANE 

An Eye-witness — Departure from the Upper Room — Kidron — 
Gethsemane — Olive Trees — John's Memories — Garden 
Owner — Charge to the Nine — Mt Moriah — Final Charge — 
A Prophecy — Companions in Glory and Sorrow — A Sad 
Change — John Beside Jesus — Sorrowful Soul — Charge to the 
Three — Jesus Alone — Jesus Seen and Heard — Garden Angel 
— Agonizing Prayer — Sleeping Disciples — Midnight Scene — 
Sleeping for Sorrow — Awakening Call — Flesh and Spirit — 
Repeated Prayer — Victory — " Arise " — Path of Prayer — 
Gathered Band — Lighted Way — Empty Upper Room — 
John's Contrasted Memories — Betrayal Sign — Warning 
Cry — L'nshrinking Purpose — The Meeting — Traitor's Kiss — 
Marred Visage — Repeated Question and Answer — Two 
Bands — One Request — Peter's Sword — Changed Voice — A 
Captive and Legions of Angels — The Fleeing Disciples , . .163 



Contents 



CHAPTER XXV 

JOHN IN THE HIGH PRIEST'S PALACE 
Flight of the Nine— Captive Lord — Peter and John Following — 
The Palace — Disciple Within and Disciple Without — Peter 
Brought In— The First Denial — John's W T atch of Peter- 
Peter's Tears — His Restlessness — -His Sin and John's Silence 
— Three Turning and Looking — John's Pity for Peter — John 
and Pilate— Christ a King—" What is Truth?"— The 
Mocked King — " Behold the Man " — " Behold your King " — 
John the Faithful Watcher and Comforter 

CHAPTER XXVI 

JOHN THE LONE DISCIPLE AT THE CROSS 

Following the Cross — Jesus Bearing the Cross — Wearing the 
Thorny Crown— Great Multitude Following — " Daughters of 
Jerusalem " — Calvary — John's Memories — Group of Four 
Enemies — Seamless Coat — Casting Lots — Jesus and the 
Gamblers — Three Marys and Salome — John their Companion 
— A Contrast — Other Apostles — John and Salome — A 
Mother's Love — Mary's Thoughts — Sword of Anguish — Com- 
fort in Sorrow — Lonely Future — Loyal Son — New Relation 
— Mary's Return from the Cross — Why John Her Guardian 
— A Poet's W T ords to John — In the New Home 

CHAPTER XXVII 

JOHN THE LONE DISCIPLE AT THE CROSS — CONTINUED 

" I Thirst It Is Finished "—The Bowed Head— The Women 
and John — His Anxious Thoughts Relieved — Pierced Side — 
Two Prophecies — Prayer in Song — Joseph of Arimathsea — 
Nicodemus — Two Secret Friends of Jesus — Two Gardens — 
The Stone Closing the Tomb — Two Mourners at the Tomb — 
John's Thoughts on Leaving the Tomb 



Contents 



CHAPTER XXVIII page 

JOHN AT THE TOMB 
John and Mary Magdalene — Mary's Mistaken Inference — Her 
Report to Peter and John — Their Hastening Toward the 
Tomb — John Alone at the Tomb — Silent Witnesses — Peter's 
Entry and Discovery — John Within the Tomb —The Rolled 
Napkin — Seeing and Believing — Lingering in the Tomb — 
The Return from the Tomb — Weeping Mary — Silence of 
Angels— Mary and the Angels — Jesus Unknown to Mary — 
" Mary " and " Rabboni " — John's Two Records of Mary — 
Day of Days — Evening Benedictions — Pierced Side — Close 
of John's Gospel 204 

CHAPTER XXIX 

"WHAN SHALL THIS MAN DO?" 
An Added Chapter — Old Scenes Revived — Following Peter — 
Stranger on the Shore — John and Peter — John's Remem- 
brance of the Miracle — " Fire of Coals " — Reverent Guests 
— " Lovest Thou Me?" — " Feed My Lambs and Sheep" — 
An Interested Listener — A Prophecy— John Following Peter 
— Question and Answer — Mistake Corrected by John — Partial 
Answer to Peter's Questions — A Former Hour Recalled . . 212 

CHAPTER XXX 

ST. JOHN A PILLAR-APOSTLE IN THE EARLY CHRISTIAN 
CHURCH 

On a Mount in Galilee — The Great Commission — Waiting for 
the Promised Comforter — Words of the Baptist Recalled — A 
Revived Hope and a Question — Jesus' Reply — The Ascen- 
sion — Angels' Question — " The Upper Chamber "—Luke's 
Lists of the Apostles — The Lord's Mother, Brethren and 
Sisters — The Day of Pentecost — A Great Miracle — Pente- 
costal Gifts to John — Evening Prayer — Beautiful Gate — 
Lame man — A Gift Better than Alms — John Twice a Prisoner 



Contents 



PAGE 

— Prison Angel — Preaching of Philip — John Sent to Samaria 
— John and the Samaritaness — His Changed Spirit — Death of 
James— The Pillar Apostles 219 

CHAPTER XXXI 

LAST DAYS 

Last Record — Meeting of Paul and John— Years of Silence — 
Leaving Jerusalem — New Home in Ephesus — City and 
Temple — Paul and John — Churches of Asia Minor — John in 
Latinos — Solitude — The Lord's Day — Aid to Meditation — 
Calm and Turmoil — A Voice and a Command — A Contrast 
— M As One Dead " — The Eagle — John's Three Kinds of 
Writings — The Revelation — John's Gospel — His First Epistle 
— The Apostle of Love — His Second Epistle — The Apostle 
of Childhood — " Little Children, Love one Another " — 
John's Death 231 

CHAPTER XXXII 

A RETROSPECT 
Boyhood — The Disciple — What John Saw — What He Heard — 
What He Made Known — John a Reflector of Christ — Alone 
in History — Our Glimpses of Him — In Everlasting Remem- 
brance on Earth — With His Lord in Heaven 241 

CHAPTER XXXIII 

LEGENDS AND TRADITIONS OF ST. JOHN 
St. John and the Robber-Chief — St. John and the Partridge — " Lit- 
tle Children, Love One Another " — Miraculous Preservation 
from Death — The Empty Grave — The Heaving Grave . . .251 



LIST OF ILLUSTRATIONS 



St. John 


Domenich'no . 


Frontispiece \ 
Facing page 


Map of the Land Where St. John Lived 


. 19 


Sea of Galilee .... 


Old Engraving 


. 20 


Site of Bethsaida 


From Photograph 


. 22 


Calm on Galilee 


Fro?n Photograph 


. 26 


Virgin, Infant Jesus and St. John (Madonna 1 p , , 
dellaSedia) ^Kapnaei 




v^nrisi aiiQ oi. juini . . 


1/1/ 1 11 7* 01* c/ } 11 


• 35 


C i rY\ a onn A rt no in f hp 1 p T"t") nip 

r^j.iTicon diiu. i\nnd. in Liic l ciiipic 


\J LLl JZ>rZgrCldl?lg 


• 39 


The Boy John .... 


An drea del Sarto 


. 41 


Tprn Ipiti 

1^1 U juIC ill • . . . . 


Old En graving 


• 43 


Joshua's Host Crossing the Jordan 


. Old Engraving 


• 45 


The Prophet Isaiah 


Sargent 


. 55 


The Boy Jesus in the Temple 


H. Hofmann 


. • 58 


A Street Scene in Nazareth 


From Photograph 


. 6o 


Visit of Mary to Elisabeth . 


Old Engraving 


. 62 


The Wilderness of Judea 


From Photograph 


. . 64 


Traditional Place of Christ's Baptism 


From Photograph 


. . 67 


The Baptism of Jesus 


Old Engraving 


. 68 


The First Disciples 


Ittenbach 


• • 83 


The Marriage at Cana 


Old Engraving 


. • 85 


Belshazzar's Feast 


Old Engraving 


. . 87 


The Hill of Samaria 


Old Engraving 


. 9^ 


Jacob's Well .... 


From Photograph 


. 92 


The Miraculous Draught of Fishes 


Old Engraving 


. 94 


Raising the Daughter of Jairus 


H. Hofmann 


. 99 


The Transfiguration 


Old Engraving 


106 


Moses on Mt. Pisgah 


Artist Unknown 


. 109 


Bethany 


Old Engraving 


. 120 



IT 



1 8 List of Illustrations 







Facing page 


jxcsurrcLLioii 01 j_»azarus 


77 

Old Engraving 


• I2D 


in urn final "Fnfrv into Tprnscjlpm 

x iiuuiuiiai A-diliy liiiu J CI lisalCUl • 


SjrtloLUrUC J-S U r € 


• *33 


Clirist and. St. John . . , 


. Ary Schtjffcr 


. . 140 


The Last Supper . 


Benja?)ii?i West 


. 156 


In Gethsemane .... 


Lriistave Dore 


. 163 


The Valley of Jehoshaphat 


Old En graving 


T A - 


Christ Before Caiaphas 


Old Engraving 




Christ Before Pilate (Ecce Honio) 


E, Hof?nann 




V ill i o I J-J ^ d i 1 1 i iilj I KJ j o . . 


H. Hof?nann 


• • I8 5 


The Virgin and St. John at the Cross 


Old Engraving 


. 192 


The Descent from the Cross 


Rubens 




In the Sepulchre .... 


H. Hofmann 


. 199 


Jesus Appearing to Mary Magdalene 


J- E. Plockhorst 


. 202 


(Easter Morning) 


The Descent of the Spirit 


Old Engraving 


. 206 


St. Peter and St. John at the Beauti- 
ful Gate .... 


!■ Old Engraving 


. 211 


Ephesus ..... From Photograph 


. 227 


The Isle of Patmos 


Old Engraving 


. . 23I 


Smyrna ..... 


Old Engraving 


• 234 


Pergamos and the Ruins of the j 
Church of St. John . . f 


Old Engraving 


. 242 


Ruins of Laodicea 


Old Engraving . 


. 246 




Map of the Land Where St. John Lived 

Page 19 



A Life of St. John 



CHAPTER I 
A Home in the Blest Land, by the Sacred Sea 

" Blest land of Judaea ! Thrice hallowed in song, 
Where the holiest of memories pilgrim-like throng, 
In the shade of thy palms, by the shores of thy sea, 
On the hills of the beauty, my heart is with thee." 

— Whittier. 

A Galilean boy, a fisherman, a follower of Jesus, 
one of the twelve Apostles, one of the favored three, 
the beloved one, the Apostle of love, the Apostle of 
childhood, the one of all men who gave to mankind 
the clearest view of Jesus Christ — such was St. John. 

For young people he is a fitting study. To aid such 
is the purpose of this volume. 

Let us first glance at the land where he lived, sur- 
rounded by influences that directed his life, and 
moulded his character. 

Palestine was called by God Himself " The Glory of 
All Lands." He made it the home of His people the 
Jews, who long waited for the promised time when it 

19 



20 A Life of St John 

should have greater glory by becoming the home of 
the Messiah, the Son of God. Before He was born the 
Jews were conquered by the Romans, and governed 
by them instead of the Jewish judges and kings. The 
country was divided into three parts. The southern 
was called Judaea; the middle, Samaria; and the north- 
ern, Galilee, which was the most beautiful part. It 
contained the hills of Galilee, and the plain and sea of 
Gennesaret, hallowed by the presence of Jesus, and 
what He there did. 

At the time of which we write, two thousand years 
ago, Galilee was not inhabited wholly or chiefly by 
jews. Other peoples, called Gentiles, were mixed 
with the Jewish race which continued to cultivate the 
land, and to tend the vineyards and olive-yards, and to 
dwell in the fisherman's huts and moor their boats on 
the sandy beech. Some Jews were artisans, working 
at their trades in the smaller towns. But there were 
vast crowds of foreigners whose life was a great con- 
trast to that of the Jews. Their customs were those 
of the nations to which they belonged. They spoke 
their own languages. They worshiped their own false 
gods. Their amusements were such as they were 
accustomed to in their distant homes. This was 
especially true of the Romans who had theatres, 
chariot races, and gladiatorial combats, by the peace- 
ful waters of Galilee. 



A Home in the Blest Land 21 



There were also Greeks who had sought new homes 
far from their native land. Many Arabians came from 
the deserts on swift horses, in roving bands in search 
of plunder. They wore brightly-colored dresses, and 
flashing swords and lances, carrying terror wherever 
they went. Egyptian travelers came with camels 
loaded with spices and balm. The bazaars were 
crowded with merchandise from India, Persia and 
Arabia. Long caravans from Damascus passed 
through Galilee, with goods for the markets of 
Tiberius on Lake Gennesaret, and the more distant 
cities of Jerusalem, Caesarea and Alexandria. 

The gem of Galilee and of Palestine itself, is the 
Lake of Gennesaret, or the Sea of Tiberius. Its length 
is twelve and three-fourths miles: its greatest width, 
seven and one-fourth ; its greatest depth, one hundred 
and sixty feet. On the west is the beautiful Plain 
of Galilee. On the east are rounded hills; and rugged 
mountains which rise nine hundred feet above the 
waters, with grassy slopes, and rocky cliffs barren 
and desolate. Bowers of olive and oleander deck the 
base of the hills whose sides yield abundant harvest. 
Around the lake is a level white beach of smooth sand. 
Gennesaret has been fittingly compared to a sapphire 
set in diamonds; and to a mirror set in a frame of 
richness and beauty. 

" He hath made everything beautiful," says Solomon 



22 



A Life of St. John 



concerning God. It is a well-known saying of Jewish 
writers, "Of all the seven seas God created, He made 
choice of none but the Lake of Gennesaret." It was 
called the "beloved of God above all the waters of 
Canaan." 

The writer of this volume gratefully recalls blessed 
memories of Gennesaret, wishing his young friends 
could view with their ov/n eyes those scenes which 
he asks them to behold through his own. Then could 
they join him in singing with the saintly McCheyne, 

" How pleasant to me thy deep blue wave, 
O Sea of Galilee ! 
For the glorious One who came to save, 
Hath often stood by thee. 

" O Saviour, gone to God's right hand, 
Yet the same Saviour still, 
Graved on Thy heart is this lovely strand, 
And every fragrant hill." 

At the period of which we speak the region was 
full of people. Nine large towns, each containing 
fifteen thousand inhabitants, bordered on the lake. 
Numerous populous villages lined the shores, or 
nestled in the neighboring valleys, or were perched 
on the hilltops. Fishermen's huts — which were mere 
stone sheds — fringed the lake. They stood in every 
rift of rock, and on every knoll, with their little corn- 
fields and vine ledges extending to the sandy beach. 



A Home in the Blest Land 23 

On the seashore, among the chief buildings, were 
palaces for Roman princes, and quarters for Roman 
soldiers. The waters were covered with boats for 
pleasure, merchandise and fishing. Four thousand 
floated at one time on the narrow lake. Vast quanti- 
ties of fish were caught in the waters, supplying not 
only the people of Galilee, but the populous city of 
Jerusalem, especially when crowded with pilgrims; 
and were even sent to distant ports of the Mediter- 
ranean. We shall see John's interest in such labors. 

On the north-western shore of Gennesaret is a 
beautiful bay sheltered by hills and projecting cliffs. 
The sight is such as would be a fisherman's delight— 
a little haven from storm, with a broad beach of sand 
on which to moor his boats. There is no place like it 
in the region of Galilee. Close to the water's edge, it 
is supposed, was the town of Bethsaida, probably 
meaning House of Fish. 



CHAPTER II 

Five Boys of Bethsaida — Rambles About 
Home 

"Walking by the Sea of Galilee, He saw two brethren, Simon 
who is called Peter, and Andrew his brother." — Matt. iv. 18. 

" And going on from thence, He saw other two brethren, James the 
son of Zebedee, and John his brother." — v. 21. 

" Philip was from Bethsaida, of the city of Andrew and Peter." — 
John i. 44. 

Bethsaida was honored as being the home of five of 

the Apostles of Jesus. We know nothing definitely 

concerning them until their manhood. We wish we 

knew of their childhood. It is only because of their 

relation to Jesus that they have been remembered. 

Had it not been for this they would, like many other 

boys of Galilee, have lived on the shores of Gennes- 

aret, fished in its waters, died, and been forgotten. 

These five Bethsaidan boys were two pairs of brothers 

and a friend. The names of one pair were Andrew 

and Peter. They were the sons of Jonas, a fisherman. 

As they grew up they were engaged with him in 

casting the net and gathering fish, by day or by night, 

and thus securing a livelihood without thought of 
24 



Boys of Bethsatda 25 

change of occupation. It was a Jewish custom for 
boys to learn a trade or business, which was generally 
that of their fathers. 

The names of the other pair of brothers were James 
and John. Their father was named Zebedee. He 
also was a fisherman having so much prosperity in his 
business that he employed servants to help him; 
Judging by what we know of the family they must 
have been highly respected by the people among whom 
they lived. 

We do not know the exact date of John's birth. 
He was probably younger than James, and several 
years younger than Peter. 

The mother of James and John was named Salome. 
We know more of her than of her husband. She was 
a warm friend of Jesus, ministering to Him when He 
was living, and was one of the few who cared for His 
dead body. Her sons seemed to be greatly attached 
to her. All were of kindred spirit, having like 
thoughts,, feelings and plans. 

James and John were brothers indeed, companions 
until the death of James separated them. The feelings of 
boyhood must have been greatly strengthened in later 
scenes, and by influences which we shall have occa- 
sion to notice. As we know of them as daily com- 
panions in manhood, we think of the intimacy and 
affection of boyhood. It will help us to gain an idea 



26 



A Life of St John 



of their companionship, and the influences of their 
surroundings, if we notice some things with which they 
were familiar in the region of their home. 

Standing on one of the hills behind Bethsaida they 
beheld a magnificent panorama. In the northeast Her- 
mon rose like a mighty giant, called by the people of 
the land the " Kingly Mountain." They knew it by 
the name Moses had given it — ' 'the goodly moun- 
tain." They were to know it by the name which 
Peter would give in after years, "The Holy Mount," 
so called for a blessed reason of which all of them 
were to learn. Down from its snowy glittering sides 
a thousand streamlets blended in larger streams com- 
bining in the Jordan, which flowed through marshes 
and Lake Merom until it entered Gennesaret near their 
home. Eastward, across the lake, the rugged cliffs of 
Gadara cut off their view. Perhaps at this very hour 
the winds from Hermon rushed through the gorges, 
first ruffling the placid waters of the lake, and then 
tossing them as if in rage. They little thought of a 
coming time when they themselves would be tossed 
upon them until they heard a voice saying, " Peace be 
still." And now 

" The warring winds have died away, 
The clouds, beneath the glancing ray, 
Melt off, and leave the land and sea 
Sleeping in bright tranquillity." 



Boys of Bethsaicia 



2 7 



" Below, the lake's still face 
Sleeps sweetly in tli' embrace 
Of mountains terraced high with mossy stone." 

In another hour they watch the more quiet move- 
ments of pleasure boats, — gay barges and royal galleys 
—and trading vessels, and fishing boats,— all crowd- 
ing together seemingly covering the lake. 

As it narrows in the southern distance, the Jordan 
commences the second stage of its journey of one 
hundred and twenty miles through rugged gorges. 
As it leaves the quiet lake, we can almost hear them 
saying Jo it 

" Like an arrow from the quiver, 

To the sad and lone Dead Sea, 
Thou art rushing, rapid river, 

Swift, and strong, and silently, 
Through the dark green foliage stealing, 

Like a silver ray of light." 

Descending fr om the hill we may follow James and 
John in their rambles in the region near their home. 
On the northern extremity of the lake, among the 
colossal reeds, and meadow grass and rushes, they 
watch the little tortoises creeping among them; and 
the pelicans which make them their chosen home; and 
the blue and white winged jays that have strayed 
from the jungles through which the Jordan has pushed 



28 A Life of St John 

its way; and the favorite turtle-doves; and the blue 
birds so light that one can rest on a blade of grass 
without bending it; and the confiding larks and storks 
which, not fleeing, seem to welcome the visitors to 
their haunts. Here grow oleanders of such magnifi- 
cence as is seen nowhere else in the country, twenty 
feet high, sometimes in clumps a hundred feet in cir- 
cumference; and " masses of rosy red flowers, blush- 
ing pyramids of exquisite loveliness." 

Our ramblers follow the western shore to the shal- 
low hot stream, where boy-like, — or manlike as I did 
— they burn their hands in trying to secure pebbles 
from its bottom. They rest under the shade of an 
olive or a palm. They gather walnuts which are in 
great abundance; and grapes and figs, which can be 
done ten months in the year; and oranges and al- 
monds and pomegranates. 

They wander through meadows rich in foliage, and 
gay with the brightness and richness of flowers which 
retain their bloom in Galilee when they would droop 
in Judaea or Samaria. 

We hear the poet Keble asking them, 

" What went ye out to see 

O'er the rude, sandy lea, 
Where stately Jordan flows by many a palm, 

Or where Gennesaret's wave 

Delights the flowers to lave, 
That o'er her western slope breathe airs of balm? 



Boys of Bethsaida 



29 



" All through the summer night, 

These blossoms red and white 
Spread their soft breasts unheeding to the breeze, 

Like hermits watching still, 

Around the sacred hill, 
Where erst our Saviour watched upon His knees." 

To the poet's question James and John would an- 
swer that they "went out to see the blue lupin and 
salvia, the purple hyacinth, the yellow and white 
crocus, the scarlet poppy, and gladiolus, the flowering 
almond, the crimson and pink anemone/' 

They also saw the cultivated fields, and the sower 
casting his seed which fell on the hardened pathway, 
or barren rocks, or bounteous soil. They watched the 
birds from mountain and lake gather the scattered 
grain. They thought not of the parable into which all 
these would be weaved; nor of Him who would utter 
it in their hearing near where they then stood. They 
saw the shepherds and their flocks, the sparrows and 
the lilies, that became object lessons of the Great 
Teacher yet unknown to them. In their rambles they 
may have climbed the hill, only seven miles from their 
home, not thinking of the time when they would 
climb it again; after which it would be forever known 
as the Mount of Beatitudes. 

Such were some of the charming and exciting- 
scenes with which John was familiar in his early life, 
and which would interest his refined and observing 



30 A Life of St John 

nature, of which we know in his manhood. They 
must have had an important influence in the formation 
of his character. 

We have spoken of five Bethsaidan boys — Andrew 
and Peter, James and John — and a friend. His name 
was Philip. We know but little of him. What we 
do know is from John. He tells us that " Philip was 
of Bethsaida, the city of Andrew and Peter." Perhaps 
he was their special friend, and so became one of the 
company of five, as he afterward became one of the 
more glorious company of twelve. We shall find 
three of these five in a still closer companionship. 
They are Peter, James and John. One of these shall 
. have the most glorious honor of all. It is John. 



CHAPTER III 



John's Royal Kindred 

It seems almost certain that Salome and Marv the 
mother of Jesus, were sisters. Royal blood was in 
their veins. They were descendants of David. The 
record of their ancestry had been carefully preserved 
for God's own plans, especially concerning Mary, of 
which plans neither of the sisters knew until revealed 
to her by an angel from God. We think of them as 
faithful to Him, and ready for any service to which He 
might call them, in the fisherman's home of Salome, 
or the carpenter's home of Mary. Mary's character 
has been summed up in the words, " pure, gentle and 
gracious." Salome must have had something of the 
same nature, which we find again in her sons. 

If Salome and Mary were sisters, our interest in 
James and John deepens, as we think of them as 
cousins of Jesus. This family connection may have 
had something to do with their years of close in- 
timacy; but we shall find better reason for it than in 
this kinship. There was another relation closer and 
holier. 

We wonder whether Jesus ever visited Bethsaida, 

31 



32 A Life of St John 

and played with His cousins on the seashore, and 
gathered shells, and dug in the sand, and sailed on 
Gennesaret, and helped with His little hands to drag 
the net, and was disappointed because there were no 
fish, or bounded with glee because of the multitude of 
them. 

We wonder whether James and John visited Jesus 
in Nazareth, nestled among the hills of Galilee. Did 
they go to the village well, the same where children 
go to-day to draw water? Did James and John see 
how Jesus treated His little mates, and how they 
treated Him — the best boy in Nazareth ? Did the 
cousins talk together of what their mothers had taught 
them from the Scriptures, especially of The Great One 
whom those mothers were expecting to appear as the 
Messiah ? Did they go together to the synagogue, 
and hear the Rabbi read the prophecies which some 
day Jesus, in the same synagogue, would say were 
about Himself ? 

Jesus was the flower of Mary's family, the flower of 
Nazareth, of Galilee, of the whole land, and the whole 
world. Nazareth means flowery — a fitting name for 
the home of Jesus. It was rightly named. So must 
James and John have thought if their young cousin 
went with them to gather daisies, crocuses, poppies, 
tulips, marigolds, mignonette and lilies, which grow 
so profusely around the village. Did they ramble 



John's Royal Kindred 33 

among the scarlet pomegranates, the green oaks, the 
dark green palms, the cypresses and olives that grew 
in the vale of Nazareth, and made beautiful the hills 
that encircled it ? Did they climb one of them, and 
gain a view of the Mediterranean, and look toward the 
region where John would live when his boyhood was 
long past, in the service of his cousin at his side ? 

A great artist, Millias, painted a picture of the boy 
Jesus, representing Him as cutting His finger with a 
carpenter's tool, and running to His mother to have it 
bound up. Did John witness any such incident? 
How little did he think of a deeper wound he was yet 
to behold in that same hand. 

We cannot answer such questions. These things 
were possible. They help us to think of Jesus as a 
boy, like other boys. James and John thought of Him 
as such only until long after the days of which we are 
speaking. 

While thinking of John and Jesus as cousins, we 
may also think of a kinsman of theirs, a second 
cousin of whom we shall know more. John was to 
have a deep interest in both of the others, and they 
were to have more influence on him than all other men 
in the world. 

There were some things common to them all. 
They were Jews. According to Jewish customs they 
were trained until six years of age in their own homes. 



34 A Life of St John 

Their library was the books of the Old Testament. 
They learned much of its teachings. They read the 
stories of Joseph, Samuel and David. At six they 
went to the village school, taught by a Rabbi. Some 
attention was paid to arithmetic, the history of their 
nation, and natural histoiy. But, as at their homes, 
the chief study was the Scriptures. They were taught 
especially about One — "Of whom Moses in the law 
and the prophets did write." Let us remember those 
words for we shall hear them again. That One was 
called the Messiah — He whom we call Jesus, the 
Christ, the Saviour of the world. He had not then 
come. We look back to the time when He did come: 
those boys looked forward to the time when He would 
come. The Messiah was the great subject in the 
homes of the pious Jews, and in the synagogues 
where old and young worshiped on the Sabbath. 



Christ and St. John 

Winterstein P a g e 34 



CHAPTER IV 



The Great Expectation in John's Day 

Moses wrote of a promise, made centuries before 
the days of John, to Abraham — that in the Messiah all 
the nations of the earth, — not the Jews only — should 
be made happy with special blessings. Isaiah and 
other prophets wrote of the time and place and circum- 
stances of His coming, and of the wonders He would 
perform. 

The Jews understood that the Messiah would de- 
scend from David. They believed that He would sit 
"upon the throne of David," ruling first over the 
Jews, an earthly ruler such as David had been, and 
then conquering their enemies; thus being a great 
warrior and the king of the world. 

But they were sadly mistaken in many of their ideas 
of the Messiah. They had misread many of the writ- 
ings of the prophets. They had given wrong mean- 
ings to right words. They made real what was 
not so intended. They overlooked prophecies about 
the Messiah-King being despised, rejected and slain, 
though God had commanded lambs to be slain 
through all those centuries to remind them of the 

35 



36 A Life of St John 

coming Messiah's cruel death. Each of those lambs 
was a " Lamb of God." Remember that phrase; we 
shall meet it again. They looked for wonders of 
kinds of which neither Moses nor the prophets had 
written. Many did not understand what was meant 
by the kingdom of God in the hearts or men, as differ- 
ing from the earthly kingdom of David. They did not 
understand that Messiah's kingdom would be in the 
hearts of all people. 

With such mistaken views of the Messiah at the 
time of which we are writing, the Jews had not only 
the great expectation of the centuries, but the strong 
belief that Messiah was about to appear. 

A great event had happened which made them es- 
pecially anxious for His immediate coming. The Jew- 
ish nation had been conquered by the Romans. The- 
" Glory of All Lands" was glorious only for what it 
had been. Galilee was a Roman province which, like 
those of Judaea and Samaria, longed for the expected 
One to free them from the Roman yoke, and show 
Himself to be the great Messiah-Deliverer of the Jews. 
They were prepared to welcome almost any one who 
claimed to be He. Such an one was at hand. 

In those days appeared a man who has been known 
as Judas of Galilee. He had more zeal than wisdom. 
In his anger and madness at the Romans he was almost 
insane. He was an eloquent man. He roused the 



Great Expectation in John's Day 37 



whole Jewish nation. Multitudes welcomed him as 
the promised Messiah. Thousands gathered around 
him; many of them fishermen, shepherds, vine- 
dressers and craftsmen of Galilee. They followed him 
throughout the entire land with fire and sword, laying 
waste cities and homesteads, vineyards and cornfields. 
Their watchword was, " We have no Lord or master, 
but God." 

But this rebellion against the Roman government 
failed. Judas himself was slain. Villages in Galilee — 
Bethsaida probably one of them — became hospitals for 
the wounded in battle. The whole region was one of 
mourning for the dead. There was terrible disap- 
pointment concerning Judas of Galilee. None could 
say of him, "We have found the Messiah." "We 
have found Him, of whom Moses in the Law, and the 
prophets, did write." Again think of these words; 
they are yet to be spoken concerning another. 

What the five young Galileans of Bethsaida saw and 
heard of these events must have made a deep impres- 
sion on them. They were old enough to be young 
patriots interested in their nation. Their sympathies 
would be with those trying to free their people from 
Roman power. Perhaps their thoughts concerning 
Messiah became confused by the false claims of Judas, 
the pretender, and his deluded followers. 

But this did not destroy their confidence in the 



38 A Life of St John 

Scriptures. They believed the prophecy it contained 
would yet be fulfilled. At this time John is supposed 
to have been about twelve years of age. Had he been 
older, the temperament which he afterward showed, 
and which sometimes misled him, allows us to think 
that he might have been drawn into the rebellion. 
Peter also in his fiery zeal might have drawn his mis- 
taken sword. They might have become comrades in 
war, as they did become in peace. For many years 
they continued their Scripture studies, without how- 
ever gaining the full knowledge of the Messiah and 
His kingdom, to which at last they attained. 



Simeon and Anna in the Temple 

Old Engraving P a g e 



CHAPTER V 



Early Influences on Character 

As we trace the history of the five youthful Bethsai- 
dans, it seems almost certain that some special influ- 
ence or influences helped to shape their characters, and 
to unite them in thought, purpose and effort; and so 
secure marked and grand results. This union was not 
a mere coincidence. Nor can it be accounted for by 
their being of the same nation or town, and having the 
same education common to Jewish boys. There was 
something which survived the mere associations of 
boyhood, and continued to, or was revived in, man- 
hood. The influence whatever it was must have been 
special and powerful. What was it ? In that little 
village were their faithful souls praying more earnestly 
than others, and searching the Scriptures more dili- 
gently, finding spiritual meanings hidden from the 
common readers, and so understanding more correctly, 
even though not perfectly, who was the true Messiah, 
and what He would do when He came ? Or, was there 
some rabbi in Bethsaida like Simeon in Jerusalem, of 
whom it could be said, "the Holy Ghost was upon 
him," and "he was waiting for the consolation of 

39 



40 A Life of St John 

Israel "—the coming of the Messiah ? Or, was there a 
teacher of the synagogue school in Bethsaida, in- 
structing his pupils as no other teacher did ? Or, was 
there some aged Anna, like the prophetess in the Tem- 
ple, who " served God with fastings and prayer," who 
going about the village full of thoughts concerning the 
Messiah, " spake of Him to all them that looked for 
His coming"? Or, was it in the homes of the five 
that we find that special influence? Did Jonas talk 
with his sons as few other fathers did, while Andrew 
and Peter listened most attentively to his words ? Did 
Zebedee and Salome, as Jonas, prepare by teaching 
their sons for the coming time when the two pairs of 
brothers should be in closer companionship than the 
family friendship of these Galilean fishermen and busi- 
ness partnership could secure? Was Peter, full of 
boyish enthusiasm, a leader of the little company; or 
did John in quiet loveliness draw the others after him- 
self? Did Philip have such family training as had the 
other four, or was he guided by the lights that came 
from their homes ? 

And now in thought we disband the little circle of 
five, to be reunited elsewhere after many years. We 
glance into the home of James and John. We have 
already spoken of Salome's royal descent, and of the 
sympathy between her and her sons. With what 
deep interest we would listen to her teachings and 




The Boy John 



Andrea del Sarto 

Page 4 1 



Early Influences on Character 41 

watch the influence on them as they talked together of 
David their ancestor, and of how they were of the 
same tribe and family to which the Messiah would 
belong. Salome understood much about Him, more 
probably than most mothers: but she was much mis- 
taken about what was meant by His Kingdom. She 
thought He would rule like David on an earthly throne. 
Her sons believed as she did, and so were as sadly 
mistaken. It was long before they discovered their 
mistake. That was in circumstances very different 
from what were now in their minds. 

Thus far we have attempted to restore the surround- 
ings of John in his early days, which did much in 
shaping his early life, and fitting him for the great 
work he was to perform. We have glanced at the 
country and town in which he lived. As we see them 
through his eyes, he appears the more real to us. We 
have watched the little circle of his intimate friends, on 
whom he must have had an influence, and who in- 
fluenced him. We have glanced at his home with his 
parents and brothers. We have tried to gain some 
idea of what and how much he had learned, especially 
concerning the Messiah. We are now prepared to look 
at him alone, and try to get a more distinct view of his 
character. 

We are not told what kind of a boy John was. We 
are told of many things he said and did when he was 



42 A Life of St John 

a man. These help us to understand what he must 
have been when young. Though there be great 
changes in us as we grow older, some things remain 
the same in kind if not in degree. Judging by certain 
things in John's manhood, we form an idea of his 
childhood. We may think of him as a lovable boy. 
His feelings were tender. He was greatly interested 
in events which pleased him. He was quick and 
active. He was modest and generally shy, yet bold 
when determined to do anything. He was not ready 
to tell all he felt or knew. He was helpful in his 
father's business. He thought and felt and planned 
much as his mother did. He was thoughtful and 
quick to understand, and sought explanation of what 
was not easily understood. He was frank in all he 
said, and abhorred dishonesty, especially in one who 
professed to be good. Above all he was of a loving 
disposition, and this made others love him. He was 
beloved because he loved. 

Yet John was not perfect, as we shall see in another 
chapter. We know of some things he said and did 
when a man, which help us to understand the kinds of 
temptations he had in his younger days. They were 
such as these; contempt for others who did not think 
and do as he did, judging them unjustly and unkindly, 
and showing an unkind feeling toward them; a re- 
vengeful spirit, ready to do harm for supposed injury; 



Early Influences on Character 43 

selfishness; ambition — wanting to be in honor above 
others. His greatest temptation was to pride. But at 
last he overcame such temptations. What was lovable 
in childhood became more beautiful in manhood. He 
more nearly reached perfection than any other of 
whom we know — by what influence, we shall see. 



CHAPTER VI 



First Visit to Jerusalem 

At twelve years of age a Jewish boy was no longer 
thought of as a child, but a youth. Before he reached 
that age he looked forward to an event which seemed 
to him very great. It w r as his first visit to Jerusalem. 
Peter was probably older than James or John. With 
boyish interest they listened to the report of his first 
pilgrimage to the Holy City. When the time came 
for James to accompany him, John's interest would 
increase as he heard his brother's story; and much 
more when he could say, "Next year I too shall see it 
all." And when at last he, probably the youngest of 
the five Bethsaidan boys, could be one of the company, 
a day of gladness indeed had come. With his father, 
and perhaps his mother, he joined the caravan of 
pilgrims, composed chiefly of men and boys. Their 
probable route was across the Jordan, then southward, 
through valleys and gorges, and along mountain-sides 
which echoed with the Psalms which were sung on 
these pilgrimages, called "Songs of Degrees." 

At Bethabara, nearly opposite Jericho, the travelers 

recrossed the Jordan. There John might think of that 
44 



First Visit to Jerusalem 45 



other crossing many years before when Joshua led the 
hosts of Israel between the divided waters; and when 
Elijah smote them with his mantle, and there was a 
pathway for him and Elisha. John was to add to his 
memories of the spot. At a later day he would there 
witness a more glorious scene. 

At last from the Mount of Olives, at a turn in the 
road, he had his first view of the Holy City; its walls 
and seventy towers of great height, and the Holy 
House — the Temple of God, with which in after years 
he was to become familiar. There he saw for himself 
of what he had often heard;— the Holy Altar and 
lamb of sacrifice — reminders of the coming Messiah; 
the offering of incense; and the many and varied forms 
of stately worship. 

At the time that John made this visit to Jerusalem, 
there was a celebrated school known as that of 
Gamaliel, who was the most noted of the Jewish 
Rabbis, or teachers. Boys were sent to him from all 
parts of Palestine, and even from distant countries in 
which Jews lived. There was one such boy from the 
town of Tarsus, in the Roman province of Cilicia in 
Asia Minor. Though living in a heathen city, sur- 
rounded by idolatry, he had received a Jewish training 
in his home and in the synagogue school, until he was 
old enough to go to Jerusalem to be trained to become 
a Rabbi. Like John he had learned much of the Old 



\() A Life of St John 

Testament Scriptures, but it does not appear that he 
had the special influences which we have imagined 
gave direction to the thoughts and plans of the five 
boys of Galilee. In his boyhood he was known as 
Saul; afterward as Paul. He and John in their early 
days differed in many things; in the later days they 
became alike in the most important thoughts, feelings, 
purposes and labors of their lives. And because of 
this they became associated with each other, and are 
remembered together as among the best and greatest 
of mankind. 

It is possible that John visited the school of Gamaliel, 
and that the boy from Bethsaida and the one from 
Tarsus met as strangers, who would some day meet as 
friends indeed. It is more probable that they wor- 
shiped together in the temple at the feast, receiving 
the same impressions which lasted and deepened 
through many years, and which we to-day have in 
what they wrote for the good of their fellow-men. 

When John returns from Jerusalem to his home we 
lose even the dim sight of him which our imagination 
has supplied. During the silent years that follow we 
have two thoughts of him, — as a fisherman of Galilee, 
and as one waiting for the coming of the Messiah. 
His parents' only thought of him is a life of honest 
toil, a comfort in their old age, a sharer in their pros- 
perity, and an heir to their home and what they would 



First Visit to Jerusalem 47 

leave behind. They little think that he will be remem- 
bered when kings of their day are forgotten; that two 
thousand years after, lives of him will be written be- 
cause of a higher relationship than that of mere 
cousinship to Jesus; and that their own names will be 
remembered only because John was their son. Only 
God sees in the boy playing on the seashore, and in 
the fisherman of Gennesaret, the true greatness and 
honor into which He will guide him. 



CHAPTER VII 



John's View of the Coming Messiah 

In our thoughts of Jesus we have chiefly in mind 
the things that happened at the time of His birth and 
afterward. We read of them in the Gospels. John 
had the Old Testament only, containing promises of 
what was yet to happen. We have the New Testa- 
ment telling of their fulfilment. 

Thus far we have spoken of Jesus as John knew 
Him — as a boy in Nazareth, the son of Mary, and his 
own cousin. We have also spoken of John's ideas of 
the Messiah. As yet he has not thought as we do of 
Jesus and the Messiah being the same person. It is 
not easy for us to put ourselves in his place, and leave 
out of our thoughts all the Gospels tell us. But we 
must do this to understand what he understood during 
his youth and early manhood, respecting the Messiah 
yet to come. 

Let us imagine him looking through the Old Testa- 
ment, especially the books of Moses and the prophets, 
and finding what is said of Him; and see if we can 
what impressions are made on this young Bible stu- 
dent of prophecy. His search goes back many years. 

48 



John f s View of the Coming Messiah 49 

He finds the first Gospel promise. It was made while 
Adam and Eve, having sinned, were yet in the Garden 
of Eden. It was the promise of a Saviour to come 
from heaven to earth, through whom they and their 
descendants could be saved from the power of Satan 
and the consequences of sin. We do not know how 
much our first parents understood of this coming One: 
but we feel assured that they believed this promise, and 
through repentance and faith in this Saviour, they at 
last entered a more glorious paradise than the one 
they lost. That promise faded from the minds of 
many of their descendants and wickedness increased. 
But God had not forgotten it. John could find it re- 
newed by him to Abraham, in the words, " In thee 
shall all the families of the earth be blessed/' — mean- 
ing that the Messiah should be the Saviour of all 
nations, Gentiles as well as Jews. The promise was 
renewed to Isaac, the son of Abraham; and then 
repeated to his son Jacob, in the same words spoken 
to his grandfather. Jacob on his dying bed told Judah 
what God had revealed to him, that the Messiah 
should be of the tribe of which Judah was the head. 

Many years later God made it known to David that 
the Messiah should be one of his descendants. This 
was a wonder and delight to him as he exclaimed, 
"Who am I, O Lord God, and what is mine house! 
for Thou hast spoken of Thy servant's house for a 



So A Life of St John 

great while to come." John must have been taught 
by his mother that they were of the honored house 
of David. They, in common with other Jews, be- 
lieved that the " great while to come" was near at 
hand. 

John read in Isaiah of her who would be the mother 
of the Messiah, without thought that she was his aunt 
Mary. He read that she should call her son Immanuel, 
meaning "God with us," without thinking this was 
another name for his cousin Jesus. John would find 
other names describing His character. His eye would 
rest on such words and phrases as these — " Holy One; " 
"Most Holy;" "Most Mighty;" "Mighty to Save;" 
"Mighty One of Israel;" "Redeemer;" "Your Re- 
deemer;" "Messiah the Prince;" "Leader;" "Lord 
Strong and Mighty;" " King of Glory ; " " King over 
all the earth." 

Most of all John would think again and again of a 
wonderful declaration of Isaiah, writing as if he lived 
in John's day, saying, "Unto us a child is born, unto 
us a Son is given; and the government shall be upon 
His shoulders, and His name shall be called Wonderful 
Counsellor, The Mighty God, The Everlasting Father, 
The Prince of Peace. Of the exercise of His govern- 
ment and peace there shall be no end, upon the 
throne of David." 

Had John known that these words of Isaiah referred 



John f s View of the Coming Messiah 5 1 



to Jesus, he might have repeated them, not as a 
prophecy, but with a present meaning, saying, "The 
Child is born! " As he read the prophecy of Haggai, 
uttered more than five hundred years before — "The 
desire of all nations shall come" — he might have 
exclaimed, " He has come! " 

In John's reading in the Old Testament it seems 
strange to us that some things made a deeper impres- 
sion on him than did others, and that he understood 
some things so differently from what we do, especially 
about the Messiah's kingdom. He noticed the things 
about His power and glory, but seems to have misread 
or overlooked those about the dishonor, and suffering 
and death that would come upon Him. We read in 
the fifty-third chapter of Isaiah, how He was to be 
" despised and rejected of men, a man of sorrows and 
acquainted with grief, . . . wounded for our 
transgressions and bruised for our iniquities, . . . 
brought as a lamb to the slaughter, and as a sheep 
before his shearers, . . . and make His grave 
with the wicked." We know that all this happened. 
We think of a suffering Saviour. We wonder that 
John did not have such things in his mind. But in 
this he was much like his teachers, and most of the 
Jews. Though, as we have imagined, his family and 
some others were more nearly right than most people, 
even they did not have a full knowledge or correct 



52 A Life of St John 



understanding of all that the Old Testament. Scriptures 
taught, concerning these things. 

But at last John learned more concerning Christ than 
any of them. We are yet to see how this came to 
pass. For the present we leave him in Bethsaida, 
increasing in wisdom and stature. So is also his 
cousin in Nazareth, of whom let us gain a more 
distinct view before He is revealed to John as the 
Messiah. 



CHAPTER VIII 



Jesus the Hidden Messiah 

" There has been in this world one rare flower of Paradise — a holy 
childhood growing up gradually into a holy manhood, and always re- 
taining in mature life the precious, unstained memories of perfect 
innocence." — H. B. Stoive. 

The aged Simeon in the Temple, with the infant 
Jesus in his arms, said, "Now lettest Thou Thy serv- 
ant depart, O Lord, ... in peace; for mine eyes 
have seen Thy salvation " — the expected Messiah. But 
it was not for Him to proclaim His having come. The 
aged Anna could not long speak "of Him to all them 
that looked for redemption in Jerusalem, " or any- 
where else. For awhile the shepherds told their 
wonderful story, and then died. The angels did not 
continue to sing their hymn of the Nativity over the 
plains of Bethlehem. The Wise Men returned to their 
own country. Herod died, and none thought of the 
young child he sought to kill. The hiding in Egypt 
was followed by a longer hiding of another kind in 
Nazareth. The stories of those who gathered about 
the infant cradle were soon forgotten, or repeated only 

53 



54 A Life of St John 

to be disbelieved. Mary, and her husband Joseph— 
who acted the part of an earthly father to the heaven- 
born child — carried through the years the sacred secret 
of who and what Jesus was. 

We long to know something of the holy childhood. 
We have allowed our imagination to have a little play, 
but this does not satisfy our curiosity, nor that desire 
which we have concerning all great men, to know of 
their boyhood. What did He do ? Where did He 
go ? What was His life at home, and in the village 
school ? Who were His mates ? How did He appear 
among His brothers and sisters ? So strong is a desire 
to know of such things that stories have been in- 
vented to supply the place of positive knowledge; but 
most of them are unsatisfactory, and unlike our 
thoughts of Him. Thus much we do know, that, 
"He grew in wisdom and stature" not only, but also 
"in favor with God and man/' 

It has been finally said; "Only one flower of anec- 
dote has been thrown over the wall of the hidden 
garden, and it is so suggestive as to fill us with in- 
tense longing to see the garden itself. But it has 
pleased God, whose silence is no less wonderful than 
His words, to keep it shut." That "one flower" re- 
fers to Jesus' visit to Jerusalem just as He was passing 
from childhood to youth, when He tarried in the Tem- 
ple with the learned Rabbis, asking them questions 



Jesus the Hidden Messiah 55 

with which His mind was full, and making answers 
which astonished them. 

A most interesting question arises in connection 
with that visit; Did Jesus then and there learn that He 
was the Messiah ? When He asked His mother, 
" Wist ye not that I must be in My Fathers house," 
or, "about My Father's business?" did He have a 
new idea of God as His Father Who had sent Him into 
the world to do the great work which the Messiah 
w r as to perform ? 

There were eighteen silent years between His first 
visit to Jerusalem, and the time when, at thirty years 
of age, he made Himself known as the Messiah. 
They were spent as a village carpenter. He was 
known as such. No one suspected Him to be any- 
thing more. In His work He must have been a model 
of honesty and faithfulness. We can believe that " all 
His works were perfect, that never was a nail driven 
or a line laid carelessly, and that the toil of that car- 
penter's bench was as sacred to Him as His teachings 
in the Temple, because it was duty." 

In His home He was the devoted eldest son. It was 
of that time that the poet sings to Mary; — 

" O, highly favored thou, in many an hour 

Spent in lone musings with thy wondrous Son, 
When thou didst gaze into that glorious eye, 
And hold that mighty hand within thine own. 



56 



A Life of St John 



" Blest through those thirty years when in thy dwelling 
He lived as God disguised with unknown power, 
And thou His sole adorer, His best love, 
Trusted, revering, waited for His hour." 

— IL B. Stowe. 

Joseph had probably died, and the care of Mary fell 
especially on Jesus. But in the carpenter's shop, in the 
home, and wherever He was, He had thoughts and 
feelings and purposes hidden from aJl others. They 
were such as no mere human being could have. He 
was alone in the world. In silence and solitude His 
communions were with His Father in heaven. Calm- 
ness and peace filled His soul. His great work was 
before Him, ever present to His thought. So was His 
cross, and the glory which should come to God, and 
the blessedness to man, when His work on earth was 
done. As John long after declared, "He was in the 
world and the world knew Him not." As a great 
- King He had come from heaven, and was waiting for 
a certain one to proclaim His coming. Toward that 
herald let us turn and with John listen to his voice. 



CHAPTER IX 

" The Prophet of the Most High " 

" Zacharias was filled with the Holy Ghost, and prophesied, saying, 
. . . "Yea, and thou, child, shalt be called the prophet of the 
Most High : For thou shalt go before the face of the Lord to make 
ready His ways." — Luke i. 67, 76. 

" There came a man, sent from God, whose name was John. The 
same came for witness, that he might bear witness of the light, that all 
men might believe through him." — John i. 6, 7. 

" He was the lamp that burneth and shineth." — John v. 35. 

" In devotional pictures we see St. John the Evangelist and St. 
John the Baptist standing together, one on each side of Christ." — 
Mrs. Jameson. 

Salome and Mary had a cousin named Elizabeth. 
Her home was not in Galilee, but in Judaea — the south- 
ern part of the Holy Land — probably near Hebron, 
possibly near Jerusalem. She had a son also named 
John. He was so called because the angel Gabriel, 
who had told Mary to call her son Jesus, had said to 
Zacharias, an aged high priest, the husband of Eliza- 
beth, concerning their son, "Thou shalt call his name 
' John." This name means " The Gift of God." Born 
in their old age he seemed especially such to them. 
He was a gift not only to his parents, but to his 

country and mankind. While Zebedee and Salome 

57 



58 A Life of St John 

had not been told what their John should become, 
Zacharias and Elizabeth had been told the future of 
their John. The angel declared, " He shall be great." 
Had he said only this, we might think he meant great 
in power, or learning, or in other things which men 
call great, but which the Lord does not. Gabriel said, 
" He shall be great in the sight of the Lord." , 

Mary visited the home cf Elizabeth and the happy 
cousins praised God for what He had revealed to them 
concerning their sons. 

The greatness to which Elizabeth's son was to attain 
was that of a prophet — greater than Elijah, or Isaiah, 
or any other who had lived before him. With exulta- 
tion Zacharias said to him, "Thou, child, shalt be 
called the prophet of the Most High." 

God had arranged that he should be ready to pro- 
claim the coming One just before the Messiah should 
appear among men. For this reason he was called the 
Fore-runner of the Messiah. But though Jesus was in 
the world, the time for His appearance as the Messiah 
had not yet come. 

John was greatly saddened by what he saw of the 
wickedness of men, even those who professed to be 
the people of God, and their unfitness to receive Him 
for whom they were looking. Led by the Spirit of 
God, John retired to the wilderness of Judaea, in the 
region of the Dead Sea and the Jordan, for meditation 



The Boy Jesus in the Temple 

H, Hofmann Page 



44 The Prophet of the Most High ' ' 59 

and communion with God. But he was not entirely 
concealed. There were a few who heard of his sanc- 
tity and wisdom, sought instruction from him, and 
abode with him, becoming his disciples. He seems to 
have had special influence over young men. Our 
Bethsaidan boys have now grown to be such since we 
saw them in their early home, and as school and fisher 
boys. They were now toiling at their nets with their 
fathers, closer than ever in their friendship for each 
other, still waiting and watching for Him whom they 
had been taught from their earliest days to expect. 
We think of their interest in the rumors concerning 
the prophet of Judaea. 

As the two pair of brothers talk together, we can 
hear one of them saying, "I must see and hear and 
know for myself. I will lay aside my fishing, and go 
to the wilderness of Judaea." To this the others re- 
ply, as on another occasion to Peter, "We also come 
with thee." Leaving the quiet shores of Gennesaret, 
they follow the road each has traveled annually 
since twelve years of age on his way to the feast in 
Jerusalem. 

They met the hermit in the wilderness. His appear- 
ance was strange indeed. His hair was long and un- 
kempt; his face tanned with the sun and the desert air; 
his body unnourished by the simple food of locusts 
and wild honey. His raiment was of the coarsest and 



6o 



A Life of St John 



cheapest cloth of camel's hair. His girdle was a rough 
band of leather, such as was worn by the poor, — most 
unlike those made of fine material, and ornamented 
with needlework. His whole appearance must have 
been a great contrast to his gentle and refined name- 
sake from Galilee. 

The solemn earnestness of the prophet, and the 
greatness of the truths he taught, were well calculated 
to excite the greatest interest of the young Galileans. 
They looked upon him with increasing conviction that 
he was " a prophet of God." Instead of returning to 
their homes, they remained in Judaea and attached 
themselves to him, and became known as his disciples. 
In their new service there was a new bond of union 
for themselves, which — though they then knew it not — 
would lead to another yet stronger. 

At last "the word of the Lord came unto " John, 
when he was about thirty years old, calling him to a 
more public ministry. So "He came into all the 
country about Jordan." Beginning in the south he 
moved northward from place to place. 

Rumors concerning the new strange prophet spread 
rapidly. "There went out to him /Jerusalem, and all 
Judaea, and all the region round about Jordan." 
Shepherds left their flocks and flocked around him. 
Herdsmen left their fields, and vine-dressers their vine- 
yards, and Roman soldiers their garrisons, for the 



" The Prophet of the Most High " 61 

wilderness. Rabbis left their parchments in the syna- 
gogue, the schoolroom and the home, to hear the liv- 
ing voice of a teacher greater than any one of them. 
Self-righteous Pharisees and common people followed 
them. Some sought the preacher only from curiosity; 
some to hear the truth. John's preaching was summed 
up in two phrases, — " Repent ye," and " The kingdom 
of heaven is at hand." 

His preaching was bold, clear, earnest, and forcible. 
Many yielded to the power of his preaching. They 
were baptized by him; for this reason he was known 
as St. John the Baptist, or the Baptizer. 

John of Galilee was one of those who obeyed the in- 
junction " Repent ye." With all his lovable qualities 
which we have imagined in his childhood — his refine- 
ment, his faithfulness in his home and synagogue, and 
his honest toil — he saw that within himself which was 
not right in the sight of God. He repented of his sins 
and sought forgiveness. A lovely character became 
more lovely still, to be known as the loving and be- 
loved one. He was ready to welcome the Messiah of 
whom the Baptist told. He had no fears that another 
Judas of Galilee had arisen. He believed that the prom- 
ises concerning the coming One were being fulfilled. 
He was a faithful disciple of the prophet and fore- 
runner, to whom he must have been a great joy, but 
who was ready to have him, whenever the time should 



62 



A Life of St John 



come, transfer his following to the Lord of them both. 
For how long a period the two Johns continued to- 
gether, we do not know, but it was drawing to its 
close. 



Visit of Mary to Elisabeth 

Old Engraving Page 58 



CHAPTER X 



The Messiah Found 

" They found Him not, those youths of noble soul ; 
Long seeking, wandering, watching on life's shore, 
Reasoning, aspiring, yearning for the light. 

" But years passed on ; and lo ! the Charmer came, 
Pure, simple, sweet, as comes the silver dew, 
And the world knew Him not, — He walked alone, 
Encircled only by His trusting few." 

—H. B. Stowe. 

"We" — Andrew and John — "have found the Messiah." — Andrew 
to Peter. 

" We " — Andrew and Peter, James and John, and Philip — "have 
found Him, of Whom Moses in the law, and the prophets did write, 
Jesus of Nazareth." — Philip to Nathanael, 

"The fulness of the time was come," not only 
when "God sent forth His Son," but "when the Son 
should reveal Himself to the world." So Jesus came 
forth from His retirement in Nazareth to enter on 
His public ministry. 

"Then cometh Jesus from Galilee to Jordan, unto 
John to be baptized of him." What a meeting! 
Probably the first in their lives. It is no marvel that 
John said, " I have need to be baptized of Thee, and 

63 



64 A Life of St John 



comest Thou to me ?" But he obeyed Jesus' bidding, 
" Suffer it to be so now." "So He was baptized of 
John in Jordan." Then followed the prayer of the Son 
of God; and then "the Spirit of God descending like 
a dove, and lighting upon Him"; and then the voice 
of the Father, saying, " Thou art my beloved Son: in 
Thee I am well pleased." Let us remember that 
voice: we shall hear it again. 

And then for forty days and forty nights Jesus was 
hidden completely from the face of man, alone on the 
Mount of Temptation, with wild beasts, until minister- 
ing angels come to Him from heaven. 

He returned to the region where the Baptist was 
preaching. "John seeth Jesus coming to him." His 
eye is turned away from the multitude thronging about 
him, and is fastened upon Jesus only. His thought is 
of Him of whom Isaiah wrote long before — "He is 
brought as a lamb to the slaughter." Pointing to 
Jesus he exclaims, "Behold the Lamb of God which 
taketh away the sin of the world! " 

The Galilean disciples were doubtless present, and 
were deeply moved by their Master's exclamation. 
Because of their previous training in their homes, and 
in the wilderness with the prophet, it must have kindled 
in them deeper emotion than it did in any others of 
that astonished throng. But it was to become deeper 
still. This was especially true of two of them. 



The Messiah Found 65 



The next day, probably a Sabbath, was to become a 
memorable day in the history of the two and of their 
master. It was a morning hour. V/e think of the 
three as alone, before the multitudes had gathered, or 
the day's ministry of preaching and baptizing had 
begun. They walked along the bank of the river 
communing together of Him whom they had seen the 
day before. In the distance John saw the Figure 
again. In awe and reverence, and with a fixed gaze, 
" John was standing, and two of his disciples; and he 
looked upon Jesus as He walked, and saith, Behold, 
the Lamb of God! " The exclamation was in part that 
which they had heard in the presence of the multitude; 
but that was not enough. It was as if John had said, 
" Behold the Messiah for whom our nation has v/aited 
so long; Him of whom our Scriptures have told us; Who 
has been the theme in our homes from childhood; of 
whom I have been the prophet and herald. He it is 
of whom I have taught you, my disciples, as you have 
followed me in the wilderness until I now can bid you 
behold Him. Henceforth follow Him." 

John says that one of the two was Andrew. There 
is no doubt that the other was himself. We shall no- 
tice in his writings that he never uses his own name. 
This incident is our first definite knowledge of him. 
All we have said hitherto is what we think must have 
been true, judging from circumstances of which we 



66 A Life of St John 

do know, and from his character revealed after this 
time. 

We long to know whether " Jesus as He walked" 
came near the Baptist, and with what salutation they 
met, and what were their parting words, for this 
seems to be the last time of their meeting. If Mary 
and Salome were sisters, and Elizabeth was their 
cousin — as we use the term — John of Galilee and Jesus 
were related to John the Baptist in the same way. 
But there was a closer relationship than that of family. 
In this Jesus was the connecting link between the two 
Johns. "One on each side of Christ " — this was their 
joy and their glory. One was the last prophet to pro- 
claim His coming: the other was to be the last 
evangelist to tell the story of His life on the earth. 

When the Baptist the second time uttered the cry, 
" Behold the Lamb of God!" "the two disciples heard 
Him speak and followed Jesus." Their old master 
saw them turn from him without a jealous, but with 
a gladsome thought. Encouraged by him, and drawn 
by Jesus, with reverential awe, in solemn silence or 
with subdued tone, they timidly walked in the foot- 
steps of the newly revealed Master. The quickened 
ear before them detected their footsteps or conver- 
sation. "Jesus turned and saw them following," as if 
to welcome their approach, and give them courage. He 
then asked them a question, " What seek ye ?" It was 



The Messiah Found 67 

not asked because He was ignorant, but to encourage 
them in familiar conversation, as He did at other times. 
Their answer was another question, " Rabbi, where 
abidest Thou ? " They longed for a fuller opportunity 
than that on the road to be taught by Him. " Come 
and see," was His welcome reply. "They came and 
saw where He dwelt, and abode with Him that day." 
First by a look, then a question, then an invitation, 
then hospitality, they were drawn to Him, and into 
His service. 

Often in after years must Andrew and John have 
recalled that walk with Jesus, and "rehearsed the 
things that happened," and said one to another, " Was 
not our heart burning within us while He spake to us in 
the way ? " So afterward did other two, of Emmaus, 
when "Jesus Himself drew near and went with them." 
But the eyes of Andrew and John were not " holden 
that they should not know Him." The pleasing dream 
of years was past: they were wakening to a glorious 
reality. Their following of Him in that hour has 
been claimed to be "the beginning of the Christian 
Church." 

That day of abiding with Jesus was the first of many 
days these disciples spent with Him, knowing Him 
more and more perfectly, and the truth which He 
alone could reveal. They were then passing from the 
school of the Baptist to that of the Greatest Teacher. 



68 A Life of St John 

What was said in those sacred hours? John has 
reported other private interviews with Jesus, but con- 
cerning this one his lips are sealed. Did he tell of his 
surprise and joy to learn that He, Jesus, the son of his 
aunt, Mary, was the Messiah of whom his mother, 
Salome, had taught him from his early days ? Were 
there any memories of childhood — of the sandy beach 
of Bethsaida, or the hills of Nazareth; or, were all 
such thoughts buried in newer and deeper question ? 
Was there any hint of their future relation too sacred 
for others then to know? Was this the beginning of 
that sweet intimacy so private then, but of which the 
whole world should hear in all coming time ? 

After the evening meal in Emmaus the two disciples 
there ' ' rose up the same hour, and returned to Jeru- 
salem," with joyful and quickened steps to report the 
glad tidings of what they had seen and heard. Andrew 
and John were to be of the number who, in three years, 
would hail these disciples from Emmaus. Like them, 
Andrew and John hastened away from the sheltering 
booth on the Jordan bank on a like errand. But they 
went not together, nor to an assembled company. 
They each went in search of his own brother — 
Andrew for Peter, and John for James. Andrew 
found his brother first. Afterward John found his: 
so we infer from his narrative. Each carried the same 
tidings, " We have found the Messiah ! " 




The Baptism of Jesus 
Old Engraving 



Page 64 



The Messiah Found 69 

Andrew is thought to have asked leave to bring his 
brother. "He brought him to Jesus.'' When John 
wrote that simple statement, he did not think how 
much was included in it concerning Peter and his own 
relation to him. As little did Andrew think to what 
the promptings of his brotherly affection would lead. 
His mission seems to have been that of bringing others 
to Christ — his own brother, the lad with five loaves 
and two fishes, and certain Greeks who desired to see 
Jesus. John only has made note of these three inci- 
dents. In so doing he has given to us the key to the 
character of his friend, and caused him to be held in 
everlasting remembrance. Andrew is remembered in 
the cross that bears his name; in his anniversary day; 
in the choice of him for the patron saint of Scotland; 
in orders of knighthood, and in Christian societies of 
brotherhood named after him, as an example and in- 
spiration to the noblest of Christian endeavor— that of 
bringing old and young to Christ. 

It is John alone who wrote of that memorable day 
on the Jordan. His impressions were deep and last- 
ing. The record of them is so fresh and minute that 
we seem to be perusing a notebook which was in his 
hands when these events were transpiring. His 
memory is distinct of the exact location of each; of 
the attitudes and movements of the actors, — as when 
"John stood," and "Jesus walked," and "Jesus 



yo A Life of St John 

turned of the fixed and earnest look of Jesus — as on 
Andrew and John in the way, and Peter in the place 
of His abode. John remembered the words of the 
Baptist, and of his two disciples, and of Jesus. He 
remembered the day not only, but that "it was about 
the tenth hour when he accepted the invitation to come 
and see where Jesus was tarrying." 

All these pictures hung unfading on the walls of 
John's memory. This was not strange. It was the 
day and the hour for which he looked through all his 
early years, and to which he looked back in his latest. 
Then was the beginning of a most blessed relationship, 
alone in the history of mankind; that which was to 
make his name immortal, and radiant with a halo 
which encircles none other. 

"The day following, Jesus would go forth into 
Galilee, and findeth Philip, and saith unto him, Follow 
Me. Now Philip was of Bethsaida, the city of Andrew 
and Peter/' So writes John, recalling to us the Gali- 
lean group of Bethsaidan boys. When we became 
familiar with their names, there was no prospect that 
the two pairs of brothers and their friend would 
head the roll of disciples of the Messiah for whom 
they were looking. But such a day had come. We 
know not that Philip had a brother whom he could 
bring to Jesus, as did Andrew and John, but he was 
as full of wonder and joy as they. Like them he 



The Messiah Found 71 

must go in search of some one to whom he could 
repeat their exclamation. The search was not long. 
John tells the result. Philip findeth Nathanael and 
saith unto him, We have found Him." But this simple 
declaration is not enough for Philip. He recalls those 
Scripture scrolls in his home and the Rabbi's school, 
and the synagogue, that told of the coming Messiah, 
and so he exclaims, "We have found Him of whom 
Moses and the Law, and the Prophets did write " — 
thus repeating the phrase we were to remember till 
we should hear it again. Nathanael, coming to Jesus 
declared in wonder and admiration, "Thou art the 
Son of God; Thou art the King of Israel." His name 
was added to those of the Galilean group. 

The disciples now numbered five or six — Andrew, 
John, Peter, Philip, Nathanael, and probably James. 
These were one half of a completed circle to surround 
Jesus. All but one of them were of the Bethsaidan 
band. John has drawn lifelike pictures of them, 
more complete than those of the other apostles, — 
except that of Judas, whom he contrasts with all the 
rest. We have thought of James and John as nearest 
to Jesus in kinship. We are already beginning to 
think of John as nearest in discipleship. 



CHAPTER XI 



John a Wedding Guest 

"There was a marriage in Cana of Galilee; and the mother of 
Jesus was there : and Jesus also was bide en, and His disciples to the 
marriage." 

"The mother of Jesus saith unto Him, They have no wine." 

"The ruler of the feast tasted the water now become wine." 

" This beginning of His signs did Jesus in Cana of Galilee, and 
manfested His glory ; and His disciples believed on Him." — John 
ii. 1-3, 9, ii. 

Again John notices the very day on which occurred 
a remarkable event, of which he had a vivid recollec- 
tion. It was the third, as is probable, after the de- 
parture of Jesus from Jordan for Galilee. 

He was invited to a wedding in Cana. His disciples 
were invited also, we may suppose out of respect to 
Him. James and John might have been there without 
the rest. It is possible that they were relatives of the 
family, as their aunt Mary is thought to have been. 
She was there caring for the guests, and what had 
been provided for them. The marriage feast lasted 
several days. Jesus and His disciples were not present 
at the beginning. After their arrival, Mary discovered 
that the wine had given out. Like the sister of an- 

72 



John a. Wedding Guest 73 

other Mary, in whose house Jesus was a guest, she 
was troubled because it looked as if the family had 
not provided for all the company. She had probably 
been a widow for several years, and as Jesus was her 
oldest Son, she had gone to Him for advice and help 
when in trouble at home. So now 11 when they 
wanted wine, the mother of Jesus saith unto Him, 
They have no wine." We are not to suppose that she 
intended to ask Him to do a miracle. Perhaps she 
simply said, " What shall we do ?" as many a house- 
keeper has said when in doubt. He made a reply 
which seems harsh and unkind, unless we understand 
His meaning, and imagine His words to have been 
spoken in a kind tone, and with a kind and loving 
look. She was not offended by His reply. Thinking 
He might do something — she knew not what — she 
said unto the servants, " Whatsoever He saith unto 
you, do it." 

It might be said of Him at this time, as it was at 
another, "He knew Himself what He would do." 
He gave three simple commands to the servants. 
The first was, "Fill the water-pots with water." 
They did as Mary had said, and obeyed Him. Watch- 
ing them until the jars were full, He said, " Draw out 
now and bear unto the ruler of the feast." This v/as 
probably a special friend of the family, who with 
Mary was directing it. While Jesus' command was 



74 A Life of St* John 

being obeyed, His first miracle was performed. 
" When the ruler had 'tasted the water now become 
wine, and knew not whence it was/ ... he 
called the bridegroom," and in a playful joke praised 
the goodness of the wine which he imagined had pur- 
posely been kept to the last. 

"The water now become wine" is the brief 
statement of the first of the thirty-six recorded 
miracles of our Lord. It was seen by the six dis- 
ciples. They witnessed the first of the miracles since 
those in the days of Daniel, of which they had read 
in their Scriptures, one of the last of which was at the 
impious feast of Belshazzar. There the holy cups 
from Jerusalem were used in praising false gods of 
silver and gold, in the hands of the king and his 
lords, as they read the handwriting on the wall, 
interpreted by Daniel. How different the feast in 
Cana. There was no fear there. When the disciples 
saw the cup in the hands of the hilarious governor, 
and heard his playful words, they were not in a 
sportive mood. Theirs was that of astonishment and 
reverence at the miracle. No Daniel was needed to 
interpret the meaning of that water changed into 
wine. John tells us what they understood thereby — 
that "Jesus manifested His glory." He showed the 
power which belongs to God only. 

John immediately adds, "And His disciples believed 



John a Wedding Guest 75 

on Him." This is the first time they are spoken of as 
such. As yet they were disciples only. At the end 
of the blessed week in which they had " found the 
Messiah," there had been formed a close companion- 
ship which was to become closer still. But the time 
had not yet come for them to leave their homes and 
business, and attend Him wherever He went. They 
were not yet Apostles. The marriage feast had be- 
come to them more than a social festival. Their Lord 
had intended that it should be so. Their faith in Him 
on the Jordan, was strengthened in Cana. 

"This beginning of miracles," says John. What 
was this beginning? It was not the healing of the 
sick, nor raising of the dead, nor supplying a hungry 
company with bread, nor furnishing a necessary 
drink. There was no display. Jesus stretched forth 
no rod over the water-jars, as did Moses over the 
waters of the Nile when the same Divine power 
changed them into like color, but different substance, 
and with a different purpose. The first manifestation 
of His glory was for "the increase of innocent joy." 

When John had read the story of Jesus in the first 
three Gospels, and found no record of this miracle, did 
he not feel that there had been a great omission 
which he must supply ? Nowhere else does Jesus 
appear just as He did at that feast, though other in- 
cidents of His life are in harmony with it. It is some- 



76 A Life of St, John 

times said He " graced " that marriage feast, as royalty 
does by mere presence. But He did more. He en- 
tered into the innocent festivities, and helped to their 
success. A glance into that village home is a revela- 
tion of Jesus in social life, and His interests in human 
friendships and relations. 

We must remember that it was only innocent pleas- 
ures that He helped to increase, in which alone we 
can seek the presence of His Spirit, and on which 
alone we can ask His blessing. 

This marriage feast must have been of special inter- 
est to John, if, as is supposed, the family was related 
to Mary and probably to him. This would seem to be 
her first meeting with Jesus since He bid her farewell 
in Nazareth, and left the home of thirty years, to be 
such no longer. 

Did not Mary, mother-like, call John aside from the 
festive scene and say to him, "What has happened at 
the Jordan ? tell me all about it." 1 seem to hear John 
saying to her; ''It is a wonderful story. Of some 
things I heard, and some I both saw and heard. You 
know of the ministry of your cousin Elizabeth's son 
John — of his preaching and baptizing. Jesus was 
baptized by him. Immediately they both had a vision 
of 'the Spirit of God descending upon Him; and lo! a 
voice from heaven saying, This is My beloved Son.' 
Then John v/as certain who Jesus was. He told the 



John a Wedding Guest 77 

people about the vision, saying, ' I saw and bear record 
that this is the Son of God.' And one day when my 
friend Andrew and I were with him, he pointed us to 
Jesus saying, 'Behold the Lamb of God,' whom we 
followed, first to His abode on the Jordan, and then 
here to Cana. We were disciples of John, but now 
are His disciples, and ever shall be. You know, aunt 
Mary, how from childhood I had thought of Him as 
my cousin Jesus, and loved Him for His goodness. 
From what my mother has told me, w r hich she must 
have learned from you, there has been some beautiful 
mystery about Him. It is all explained now. Here- 
after, I shall love Him more than ever, but I shall think 
of Him, not so much as my cousin Jesus, as the 
Messiah for whom we were looking, and as the Son 
of God." 

How the mother-heart of Mary must have throbbed 
as she listened to her nephew John's story of Jesus on 
the Jordan. How r it must have gone out toward him, 
because of his thoughts about her son, and his love for 
Him. How grieved she must have been as she 
thought of her own sons who did not believe as John 
did concerning their brother Jesus. The time was to 
come when Jesus would make her think of John, not 
so much as a nephew, as a son. 

In that festive hour, Mary too learned the lesson that 
human relationships to Jesus, however beautiful, were 



78 A Life of St John 

giving way to other and higher. The words He had 
spoken to her at the feast, like those He had uttered in 
the Temple in His boyhood, and the things that had 
happened on the Jordan, showed her that henceforth 
she should think, not so much of Jesus as the Son of 
Mary, as the Son of God. 

In thoughts she must have revisited the home of 
Elizabeth, whose walls, more than thirty years before, 
had echoed with her own song, "My soul doth mag- 
nify the Lord, and my spirit hath rejoiced in God my 
Saviour." 



CHAPTER XII 



John and Nicodemus 

" There was a man of the Pharisees, named Nicodemus, a ruler of 
the Jews : the same came unto Him by night." 

" We speak that we do know, and bear witness of that we have 
seen." — John iii. I, 2, 11. 

" There is Nicodemus, who visited Jesus by night — to the astonish- 
ment of St. John — but who was soon afterward Jesus' friend." — John 
Watso7i. 

" The report of what passed reads, more than almost any other in 
the gospels, like notes taken at the time by one who was present. We 
can almost put it again into the form of brief aotes. . . . We can 
scarcely doubt that it was the narrator John who was the witness that 
took the notes." — Alfred Edersheiin. 

Three incidents mentioned by John only comprise 
all we know of Nicodemus. in each of them he re- 
fers to him as coming to Jesus by night. That visit 
seems to have made a deep impression on John. We 
may think of Him as present at the interview between 
the Pharisee and the " Teacher come from God." 

We are not told why Nicodemus came at a night 

hour. Perhaps he thought he could make sure of a 

quiet conversation, such as he could not have in the 

daytime. Perhaps he did not want to appear too 

friendly to Jesus until he knew more about Him, 

79 



80 A Life of St John 

though he already had a friendly feeling toward Him. 
Perhaps he was afraid of the Sanhedrin, the highest 
Jewish Court. Most of its members hated Jesus and 
had commenced their opposition to Him, which was 
continued during His life, and resulted in His death. 
Not so felt Nicodemus, though a member. At a later 
day he opposed their unjust treatment of Him. If he 
did not think of Jesus as the Messiah, he yet thought 
of Him as a prophet, "a teacher come from God." 
He was anxious to know more. So cautiously and 
timidly he sought Jesus in the night. 

We suppose that, at the time of Jesus' death, John 
had a home in Jerusalem. It has been thought possi- 
ble that when and before he became a disciple of 
Jesus he had an abode there, attending to the business 
connected with the sale of fish from his home in 
Galilee. There Jesus might be found in the guest- 
chamber on the roof of the oriental house which was 
reached by an outside stair. Nicodemus had no 
invitation, such as Andrew and John had to Jesus' 
abode on the Jordan, but he had an equal welcome to 
John's home, whither he had come on a like errand, 
though with different views of Jesus, to learn of Him. 
He sees still burning in the upper chamber the night 
lamp of Him whom he is to know as 14 the light of 
the world." He ascends the stair, stands at the door 
and knocks; and it is opened. Apparently without 



John and Nkodemus 81 

lengthy salutation, or introduction, he makes known 
his errand in the single sentence, " Rabbi, we know 
that Thou art a teacher come from God, for no man 
can do these signs that Thou doest, except God be 
with Him." He might have added, ''What shall I 
do ? " Jesus gave a very solemn answer to his ques- 
tion, — "Except a man be born anew, he cannot see 
the kingdom of God." He taught him that doing cer- 
tain things, and not doing others, was not enough; he 
must be good. To be good there must be a change of 
spirit. As a child has a beginning of its earthly life, 
he must have the beginning of a spiritual life, or he 
cannot be fitted for the kingdom of God in this world 
or that which is to come. That great change comes 
"from above," from God Himself. 

Listen to some of the wonderful truths Jesus taught 
to Nicodemus. They are for us as well as for him. 1. 
Those who do not have this change of spirit must 
"perish." 2. But none need to perish, for "eternal 
life" has been provided. 3. This life is through the 
suffering and death of the "Son" of God. 4. God 
"gave His only begotten Son " to do all this. 5. God 
did this because He "so loved the world." 6. This 
"eternal life " can be had only by "believing on " the 
Son of God. 7. "Whosoever " so believes may have 
eternal life. 

All this is included in one sentence: 



82 



A Life of St John 



''God so loved the world, that He gave His only 
begotten Son, that whosoever believeth on Him 
should not perish, but have eternal life." 

This is the golden text of St. John's Gospel, and of 
the whole Bible. Through all the ages it has sounded, 
and will sound to the end of time, as the gospel it- 
self. 

John must have been a most attentive listener to all 
that Jesus said. This was at the beginning of His 
Lord's ministry. Fresh truths easily impressed him. 
They were the buddings of which he was to see the 
bloom, of whose fruitage he would partake most 
abundantly, and which he would give to others long 
after the echo of the Great Teacher's words had died 
in the chamber where he and Nicodemus heard 
them. 

It was long after that nightly visit that John wrote 
his account of it, including the golden text whose 
keyword was Love. It is supposed that he wrote his 
Epistle about the same time. That text was so pres- 
ent in his thought that he repeated it in almost the 
same words: " Herein was the Love of God mani- 
fested in us, that God hath sent His only begotten Son 
into the world, that we might live through Him." 

At the close of his long life, in which he had learned 
much of the power and justice and holiness and good- 
ness of God, it seemed to him that all these were 



John and Nicodemus 83 

summed up in the one simple saying, "God is 
love." 

When John bade Nicodemus good-night, he could 
not look forward to the time, nor to the place where 
we see them together again. John the lone apostle 
with Nicodemus and his Lord at the beginning of His 
ministry, is the lone apostle at the cross. Then and 
there, he recalls the first meeting of the three as he 
beholds the Rabbi approaching. This is his record; 
" Then came also Nicodemus, who at the first came to 
Jesus by night." 

There is a tradition concerning Nicodemus that after 
the Resurrection of Jesus, his faith in Him was 
strengthened. The "teacher come from God" he 
now believed to be the Son of God. The timid Rabbi 
became a bold follower of the Lord whom he once 
secretly sought. For this he was no longer per- 
mitted to be a ruler of the Jews. He was hated, 
beaten, and driven from Jerusalem. At last he was 
buried by the side of the first martyr Stephen, who 
had baptized and welcomed him into the fellowship 
of the Christian Band. 



CHAPTER XIII 



St John and the Sarnaritaness 

" He cometh to a city of Samaria, called Sycliar. . . . Jacob's 
well was there. Jesus therefore, being wearied with His journey, sat 
thus on the well. There cometh a woman of Samaria to draw water. 
Jesus said unto her, Give Me to drink." — John iv. 5-7. 

" Probably John remained with the Master. They would scarcely 
have left Him alone especially in that place ; and the whole narrative 
reads like one who had been present at what passed." — Edersheim. 

The vale of Sychar is one of the most interesting 
spots in the Holy Land. Jacob's well is one of the 
sacred sights about whose identity there is no dispute. 
I count the Sabbath when my tent overshadowed it 
one of the most memorable of my life. It was a 
privilege to read on the spot John's story of the Master 
tarrying there, and of the truths there revealed. 

John tells us that Jesus, on His way from Judaea to 
Galilee, passed through Samaria, arrived at Jacob's 
well, and " being wearied with His journey sat thus 
on the well," while His disciples went " away unto the 
city to buy food." 

It is not necessary to suppose that all of the six went 
to the neighboring city. Probably John remained with 
the Master. His narrative is one of the most distinct 

84 




The Marriage at Cana 
Old Engraving 



Page 72 



St. John and the Samaritaness 85 

word-paintings in the whole Gospel story. He writes 
like one who saw and heard all that passed, not only 
when the other disciples were with him, but also and 
especially what happened when they were absent from 
the well. 

John tells us that Jesus "was wearied with His 
journey." The observing, tender-hearted disciple saw 
and remembered his Master's weariness. In this sim- 
ple, brief record, he reminds us of Jesus' humanity, 
and so how much He was like ourselves. How much 
of his Lord's weariness and suffering the sympathizing 
disciple was yet to witness. 

We may think of John alone with Jesus, seated in 
an alcove which sheltered them from the sun. They 
may often have been thus found in loving companion- 
ship. With what delight would we read of those pri- 
vate interviews. How sacred and precious they must 
have been to John. 

At the well, what subjects there were for conversa- 
tion, suggested by memories of the spot. Here Abra- 
ham had erected his first altar in Canaan to the true 
God, whom Jesus was about to reveal more perfectly. 
This was the parcel of ground which Jacob had 
bought, and in which he had buried the false gods of 
his household. Here Joseph had been a wanderer 
seeking his brethren. This was the place which Jacob 
when dying had given to his son Joseph, on whose 



86 A Life of St John 

tomb Jesus and John looked as they talked together. 
The twin mountains of Ebal and Gerizim looked down 
upon them, reminders of the days of Joshua, when the 
two Israelitish bands called to each other in solemn 
v/ords, and the valley echoed with their loud " Amen." 
Not every Jew could have the personal interest in that 
well, such as the two weary travelers could claim, 
through the family records of their common ancestor 
even to Abraham. It was not on account of John that 
these records had been kept, but of the "Son of Man " 
at his side, whom he had learned to look upon as "the 
Son of God." As they sat together John could not 
look into the future, as his Master could, and think of 
the time when they would be in the region together 
with an unfriendly reception; nor of that other time 
when John would come to it again and have a friendly 
reception, but with memories only of his Lord. 

But their visit alone did not last until the return of 
His disciples. It was suddenly interrupted. "There 
cometh a woman of Samaria to draw water." She was 
no fitting companion for them. She was not prepared 
to enter into their thoughts and feelings. She was an 
ignorant woman of the lower order of society, sinful, 
and not worthy of the respect of those who knew her. 
"Give me to drink," said Jesus — fatigued, hungry, 
thirsty. She gazed upon Him with astonishment. 
She knew by His appearance and dress that He was a 



Belshazzar's Feast Old Engraving 

Page 74 



St John and the Samantaness 87 

Jew. She supposed that any such would be too full 
of hatred and pride to ask even such a simple favor of 
a Samaritan. Her answer showed her surprise. He 
gently spoke of her ignorance of Him, and of a richer 
gift than the one He asked, and which He was ready 
to bestow. It was "living water" — "the grace and 
truth of which He was full." Changing her manner 
toward Him, and addressing Him more respectfully, 
she asked, "Art Thou greater than our father Jacob ? " 
She meant, "Surely Thou art not greater." How 
strange this must have sounded to John as his eye 
turned from her, to Him before whom Jacob would 
bow in adoration could he have joined that circle on 
the spot where he had built an altar many years before. 
Jesus explained more fully the difference between the 
water for w r hich He had asked, and that which He 
would give. He had asked a very small favor of her; 
He would bestow the greatest of gifts, even eternal life. 

Not fully understanding Him, and yet believing He 
was some wonderful person, she repeated His own 
request, but with a changed meaning, — "Sir, give me 
this water." Perhaps to make her feel her sinfulness 
and to lead her into a better life, He showed her that 
though He was a stranger, He knew her past history. 
Her astonishment increased and she exclaimed, "Sir, 
I perceive that Thou art a Prophet." Ashamed, she 
quickly changed the subject. 



88 A Life of St John 



She and her people claimed that Mount Gerizim was 
the holy place of the Holy Land; while the Jews said 
that Jerusalem was "the place where men ought to 
worship." She wanted the Prophet she had so unex- 
pectedly met to decide between them. With calm- 
ness, solemnity and earnestness, He made a sublime 
declaration to her, meant for Jews, Samaritans and all 
men. It was this: "Woman, believe me, the hour 
cometh, when neither in this mountain, nor yet in 
Jerusalem, shall ye worship the Father. . . . The 
hour cometh, and now is, when the true worshipers 
shall worship the Father in spirit and truth: for such 
doth the Father seek to be His worshipers. God is a 
spirit: and they that worship Him must worship in 
spirit and truth." 

But this did not satisfy her. It was all so new and 
strange, so different from what she and her people be- 
lieved, that she was not prepared to accept it from an 
unknown stranger, though he seemed to be a prophet. 
She thought of One greater than she thought He could 
be, One who was wiser than any prophet then living, 
or who ever had lived, One who she believed was 
to come. So, with a sigh of disappointment, her only 
reply was, "I know that Messiah cometh; . . . 
when He is come, He will declare unto us all things." 

How the quickened ear of John must have made his 
heart thrill at the name Messiah. Until a few weeks 



St John and the Samaritaness 89 

before, he too had talked of His coming, but already 
had heard Him declare many things which no mere 
prophet had spoken. Is he not prompted to break the 
silence of a mere listener? Is not his finger already 
pointed toward Jesus ? Are not the words already on 
his tongue? — "O woman, this is He," v/hen Jesus 
makes the great confession he made before Pilate, say- 
ing to the Samaritaness, "I that speak unto Thee, 
am He." 

So it was that He whose coming the angels in their 
glory announced to the shepherds in Bethlehem, He 
whom the Baptist proclaimed to multitudes on the Jor- 
dan, He whose glory was manifested to the company 
in Cana, made Himself known to this low, igno- 
rant, sinful, doubting, perplexed stranger, in words 
"to which all future ages would listen, as it were 
with hushed breath and on their knees." 

These words of Jesus to the woman, "I am He," 
closed their conversation, so unexpected to her when 
she came with her water-pot, in which she had lost all 
interest. Her mind and heart had been filled instead. 
She had drawn from Him richer supplies than Jacob's 
well could ever contain. From that hour she thought 
of it, not so much as Jacob's well as the Messiah's 
well. 

The disciples returning from the city, coming within 
sight of Jesus, "marveled that He was speaking with 



c;o A Life of St. John 

a woman." The people then and there had a mistaken 
idea that to do so was very improper. The disciples 
were the more astonished because she was a Samaritan. 
But they had such a sense of His goodness, that they 
did not dare to ask, " Why talkest Thou with her?" 

She was interrupted in her conversation with Jesus, 
by the coming of the disciples. She left her water- 
pot at the well. Too full of wonder and gratitude to 
stop to fill it, or to be hindered in carrying it, she 
hastened to the city with the good news of what she 
had seen and heard. So had Andrew and John each 
carried the good news to his brother saying, "We 
have found the Messiah." She believed she had found 
Him. But the good news seemed almost too good to 
be true, and she wanted the men of the city to learn 
for themselves. So she put her new belief in the form 
of a question, "Is not this the Christ?" A great 
number obeyed her call, and believed with her that 
Jesus was the Messiah. 

Meanwhile the disciples asked Him to eat of the 
food they had brought. But His deep interest in the 
woman, and joy in the great change in her, was so 
great that for the moment He felt no want of food. So 
He said to them, "I have meat to eat that ye know 
not." . . . "My meat is to do the will of Him 
that sent Me." Never again did the disciples marvel 
that their Master talked with a woman, or with a sin- 



St, John and the Samantaness 9 1 

ner of any kind. We seem to see John, weary and 
hungry as his Master, but unmindful of bodily dis- 
comforts, because of his intense interest in what is 
passing. His record does not give his own expe- 
riences, but we can imagine some of them. His 
watchful eye detects every movement and expression 
of his companions, — the calm, earnest, loving, pitying 
look of Jesus; and the excited, scornful, surprised, 
joyful, constantly changing looks of the woman. He 
first marks her pertness of manner; then the respectful 
"Sir"; then the reverence for a prophet; and at last 
the belief and joy in the Messiah. 

Whether or not John was witness to all that 
passed at the well, or whether Jesus gave him the 
minute details, or whether the Samaritaness, during 
the two days that Jesus and His disciples remained in 
Sychar, told Him all, his story is one of the most life- 
like in the Gospels, teaching the greatest of truths. 

If that noon hour at Jacob's well was a memorable 
one for the woman, it was also for John. For him 
Christ was the Weil of Truth. Of it he was to drink 
during blessed years. Standing nearest to it of any 
mortal, receiving more than any other, he was to give 
of it to multitudes thirsting for the water of life. 



CHAPTER XIV 



The Chosen One of the Chosen Three of the 
Chosen Twelve 

" Walking by the sea of Galilee, He saw two brethren, Simon, who 
is called Peter, and Andrew his brother, casting a net into the sea; for 
they were fishers. And He said unto them, Come ye after Me, and 
I will make you fishers of men. And they straightway left the nets, 
and followed Him. And going on from thence He saw other two 
brethren, James the son of Zebedee, and John his brother, in the boat 
with Zebedee their father, mending their nets ; and He called them. 
And they straightway left the boat and their father, and followed 
Him." — Matt. iv. 18-22. 

" He was the Supreme Fisher, and this day He was fishing for 
them."— Stalker. 

"When it was day, He called His disciples; and He chose from 
them twelve, whom also He named apostles ; Simon, whom He also 
named Peter, and Andrew his brother, and James and John, and 
Philip . . ." — Luke vi. 13, 14. 

" Jesus taketh with Him Peter, and James, and John." — Matt. 
xvii. 1. 

" One of His disciples, whom Jesus loved." — John xiii. 23. 

" We know not all thy gifts, 
But this Christ bids us see, 
That He who so loved all, 
Found more to love in thee." 

Once more we find the two pair of brothers on the 

shore of Gennesaret, not together, but within hailing 

distance. All night long they have toiled at fishing with- 
92 



The Chosen One 93 

out any reward. The morning has dawned. Wearied 
and with the marks of labor on their persons and their 
garments, their empty boats drawn upon the beach, 
they are mending their nets which have been torn by 
the waves, and cleansing them from the sand which 
has been gathered instead of the fishes they sought. 

Meanwhile a multitude of people in the neighboring 
field is listening to the Master. The fishermen may 
hear His voice, but their nets must not be left in dis- 
order; they must be put in readiness for another trial, 
which, though they know it not, will be most abun- 
dantly rewarded. 

They cannot go to Him, but He comes to them with 
a greeting and a command, "Follow Me and I will 
make you fishers of men." 

The time had come for Him to gather His first 
disciples more closely about Him for instruction and 
preparation and service in His kingdom. They had 
seen proofs of His Messiahship. They had been with 
Him long enough to know something of His work and 
teachings, and what was included in His call to follow 
Him. They understood it meant leaving their boats 
and nets by which they had earned their daily bread, 
and even leaving their homes, and going with Him 
wherever He went, trusting Him for support, ready to 
do anything to which all this would lead them. 
Their belief in Him, and their love for Him, were 



94 A Life of St. John 

enough to secure immediate obedience to the new 
command. 

In their faithfulness in their duties in their former 
life, in the carefulness in mending their nets, in the 
patience and perseverance during the nights of fruit- 
less toil, in their thoughtfulness, skill and experience 
in catching fish — in such things Christ found like- 
ness of what He would make them to become — 
fishers of men. From their old business He would 
teach them lessons about the new, — of His power, the 
abundance of His store, and the great things they were 
to do for Him and their fellow-men. Before they 
leave it, He makes Himself a kind of partner with 
them. Having used Simon's boat for a pulpit for 
teaching, He tells him to launch out into the deep and 
to let down his net. It encloses a multitude of fishes. 
Andrew and James with their brothers whom they 
had called to Jesus, the first company to follow Him 
from the Jordan, are the first to do so in a new and 
fuller sense from the shores of Gennesaret, where 
they first learned of Him. 

There is something touching in the special reference 
to the call of the sons of Salome, whose relation to 
Mary first interested us in them. It is said of 
Jesus, "He saw James the son of Zebedee and John 
his brother and He called them. And they im- 
mediately left their father in the ship with the 



The Miraculous Draught of Fishes 

Old Engraving Page 



The Chosen One 95 

hired servants. They forsook all and followed 
Him." 

What reminders do we here have of the past! 
James and John, true brothers in childhood, united in 
business in early life, now hand in hand commence 
life anew. Having become the help, and much more 
the companions of their father they must leave him to 
the companionship of hired servants. But in this 
hour of sundering family ties, the loving father and 
loving sons rejoice in Jesus as their Master whom 
they all willingly obey. 

He chose twelve whom He called Apostles. Such 
was the glorious company, composed of young men, 
the most honored in all earthly history, to be His 
closest companions, His missionary family. During 
the remainder of His life He would train them; and 
when leaving the world trust their faithfulness and 
devotion in extending His kingdom. The two pair 
of brothers and their early friend Philip are the first 
named of the Apostles. The early Bethsaidan group 
composed almost one-half of the apostolic company. 
But within that circle there was another. Three of 
the twelve were chosen by the Lord for closer inti- 
macy. They were to be special witnesses of His 
greatest power, His most radiant glory, and His deep- 
est sorrow upon earth. They were Peter, James and 
John. Two of the three, Peter and John, were to be 



96 A Life of St John 

united in special service for their Lord while He was 
with them, and so continue after He was gone. But 
of the twelve Jesus drew one closest to Himself, most 
loved and the most glorious of them all: it was John. 

In seeking a reason for Christ's fixing the number of 
His disciples, some have found a fancied one in the 
twelve precious stones of Aaron's breastplate. The 
most precious stone would represent John, the chosen 
one of the Great High Priest. In his own vision of 
the new Jerusalem "the foundations of the wall of 
the city were garnished with all manner of precious 
stones." " And the wall of the city had twelve foun- 
dations, and on them twelve names of the twelve 
Apostles of the Lamb." It was that Lamb of God to 
which he had been pointed on the Jordan, and to 
which he points us as he beholds Him by the " glassy 
sea." As John read those names did he not recall the 
day when Jesus chose twelve whom "He named 
Apostles " ? 



CHAPTER XV 
John in the Home of Jairus 

" He suffered no man to follow with Him, save Peter, and James, 
and John. And they came to the house of the ruler of the synagogue." 

" And taking the child by the hand, He saith unto her, Talitha 
cumi ; which is, being interpreted, Damsel I say unto thee, Arise. 
And straightway the damsel rose up, and walked." — Mark v. 37, 38, 
41, 42. 

The first scene in which we find John as one of the 
favored three is in the house of mourning. It was the 
home of Jairus in Capernaum. He was a ruler of the 
synagogue. " He had an only daughter, about twelve 
years of age, and she lay a dying." He hastened to 
Jesus, fell at His feet, worshiped Him, and besought 
Him saying, "Come and lay Thy hands on her that 
she may be healed; and she shall live." 

Did he not have in mind' Peter's wife's mother, liv- 
ing in the same town, and how Jesus " came and took 
her by the hand and lifted her up; and immediately 
the fever left her"? Jesus started for the house, 
followed by a throng, some doubtless full of tender 
sympathy for their townsman, and some curious to 
see what the wonder-worker would do. 

A messenger from Jairus' home met him saying, 

97 



98 



A Life of St John 



"Thy daughter is dead; trouble not the Master." 
But the father's faith in Jesus was not limited to the 
power to heal. Could not the hand that had already 
touched the bier of the widow's only son, be laid 
on his only daughter, with life-restoring power? 
Could not the command spoken in Nain "I say unto 
thee, arise," be repeated in Capernaum, and in like 
manner be obeyed ? Without heeding the messen- 
ger's question about troubling the Master, he cried 
out yet more earnestly, "My daughter is even now 
dead; but lay Thy hand upon her, and she shall 
live." But the father's entreaty was unnecessary, for 
Jesus was already responding to the messenger's 
words as, turning to Jairus, He said, " Fear not, only 
believe." 

How eagerly the curious crowd hastened toward 
the ruler's home, because of a possible miracle, even 
raising the dead. But they were not to be witnesses 
of such display of Divine power. Yet even if the 
throng be excluded, might not the Twelve, following 
close to Jairus and Jesus, expect admission to the 
home ? What was the surprise and disappointment of 
nine of them to be forbidden admission by Him whom 
they were following. But so it was. "When He 
came to the; house He suffered not any man to enter in 
with Him, save Peter, and John and James, and the 
father of the maiden, and her mother." 



Raising the Daughter of Jairus H. Hofmann 

Page 99 



John in the Home of Jatrus 99 

This is the first we know of this distinction in the 
apostolic band. We almost hear the nine saying, 
" Why is this ?" Can it be that, in that hour, at the 
door of this house of mourning, there was awakened 
the feeling of jealousy which afterward appeared? 
Did it inspire in the three a sense of superiority, and 
ambition to be higher in position than the rest in the 
kingdom of their Lord ? Did James and John espe- 
cially hope for promotion above the nine, and even 
the ten including Peter? So it will appear. But all 
this was to pass away when the band better under- 
stood the nature of their Lord's kingdom, and pos- 
sessed more of His spirit. 

The death-chamber was too sacred a place for num- 
bers, even for the nine, whose admittance would be 
more fitting than that of the hired mourners whom 
Jesus excluded with them. He had His own wise 
reasons for the choice of the three. We do not won- 
der that John was one of them. With all his manifest 
failings — which he at last overcame — he was the 
most like his Master. In that death-chamber the Lord 
was to show His "gentleness and delicacy of feeling 
and action " such as John could understand, and with 
which he could sympathize. 

"And taking the child by the hand, He saith unto 
her, Talitha, cumi." We are glad that Mark has 
preserved for us the very words that must have 



Lot 0. 



loo A Life of St John 

thrilled the heart of John. They had been interpreted, 
"My little lamb, my pet lamb, rise up." In them was 
a lesson for John. They were a revelation of his 
Master's tenderness toward childhood. It was a 
needed lesson, which he finally learned. 

As John and Peter saw the returning life of the little 
maid, and heard their Master's command "that some- 
thing should be given her to eat," they thought not of 
the time when they should stand together again near 
the same spot with the same Master, Himself risen 
from the dead, and hear Him utter another command, 
" Feed My lambs." 

As they with James followed their Lord out from 
the death-chamber — such no longer — and heard His 
charge "that no man should know" what had hap- 
pened, the very secrecy drew more distinctly the line 
of the inner circle about the three. It was not to be 
erased during the Lord's earthly sojourn with the 
twelve. 



CHAPTER XVI 

John a Beholder of Christ's Glory 

" We beheld His glory, glory as of the only begotten from the 
Father."— St. John i. 14. 

" We were eyewitnesses of His majesty. For He received from 
God the Father honor and glory . . . when we were with Him 
in the holy mount." — 2 Peter i. 16-18. 

" As brightest sun, His face is bright ; 

His raiment, as the light, is white, 
Yea, whiter than the whitest snow. 

Moses, Elias, spake with Him. 

Of deepest things, of terrors grim, 

Of boundless bliss, and boundless woe, 
Of pangs that none but Christ may know. 

" A voice sublime I panting hear, 
A voice that conquers grief and fear, 

Revealing all eternity ; 
Revealing God's beloved Son, 
Born to redeem a world undone ; 

Filled with God's fulness from on high, 
To gain God's noblest victory." 

— Trans. Kin go of Denmark. 

We may think of the twelve as Christ's family 

with whom He often prayed apart from the multitude. 

One such occasion was in Caesarea Philippi. The 

prayer was followed by two earnest and solemn ques- 

101 



102 A Life of St John 

tions. " He asked the disciples, saying, Who do men 
say that the Son of Man is ? And they said, Some say 
John the Baptist; some, Elijah; and others, Jeremiah 
or one of the prophets." 

How strange these sayings must have sounded to 
St. John and his Jordan companions, who had been 
directed by the Baptist to their Messiah. Three of 
them were soon to witness Elijah's tribute to Him, as 
being more than the "Son of Man." Such already 
had He become to them. He was more interested in 
the opinions of the disciples than in those of the mul- 
titude. So He asked with emphasis, "But who say 
ye that I am? And Simon Peter answered and said, 
Thou art the Christ, the Son of the living God. .And 
Jesus answered and said unto him, Blessed art thou, 
Simon Bar-Jona: for flesh and blood hath not re- 
vealed it unto thee, but My Father which is in heaven." 

But in the mind of Jesus, even this blessed revelation 
was not enough for His believing yet frail cfisciples. 
Even the three, the most enlightened of the twelve, 
needed a clearer vision of Him and His kingdom, and 
strength for trials they were to endure. So they 
needed His prayers. 

" From that time began Jesus to show unto His dis- 
ciples how that He must go to Jerusalem, and suffer 
many things, . . . and be killed." He needed 
prayer also for Himself. So "Jesus taketh with Him 



John a Beholder of Christ's Glory 103 

Peter, and James and John, and bringeth them up into 
a high mountain apart by themselves." The favored 
three, who had witnessed His power in the raising of 
Jairus' daughter, were to be witnesses of his glory. 
Luke says He " went up into the mountain to pray." 
Not Tabor,— for which mistaken tradition has claimed 
the honor — but Hermon was doubtless the "high 
mountain." This kingly height of the Lebanon range 
was a fitting place for Jesus the King. The glittering 
splendor of its snows is a fitting emblem of His char- 
acter. It was the highest earthly spot on which He 
stood. From it He had His most extensive views. 
Here He had His most exalted earthly experience. 
Peter rightly named it "the Holy Mount" because of 
its "glory that excelleth" all other mountains. 

We do not know the thoughts or feelings or words 
of the nine when Jesus "taketh with -Him the three." 
We wonder whether their wonder was at all mixed 
with jealousy. As they saw the three "apart by 
themselves," their lessening forms ascending Hermon, 
and at last hidden from their view by the evening 
shades, can it be that the dispute began which cast a 
gloom over their Lord when He descended from' that 
mountain of glory ? 

And the three themselves — what were their emo- 
tions as they looked down upon their companions in 
the plain below, and upward to the height whither 



104 A Life of St John 

their Master was bringing them. Did they whisper 
together concerning the word He had just spoken — 
that He must die. They must have had such min- 
gling of feelings as they never had before. 

It was the evening after a Sabbath. At the close of 
the weary summer day, after the long and steep as- 
cent of the mountain, and in the strong mountain air, 
it is no wonder that the three disciples were 
"weighted with sleep." 

Luke not only tells us that Jesus went up "to pray " 
but also that "He prayed." Would that John had re- 
corded that prayer, as he did those supplications in 
the Upper Room and in Gethsemane. " As we under- 
stand it," says Edersheim, "the prayer with them had 
ceased, or merged into silent prayer of each, or Jesus 
now prayed alone and apart." 

On the banks of the Jordan, where Jesus and the 
three had met, while He "was praying, the heavens 
were opened," and the dove-like form descended upon 
Him, and His Father's voice was heard. And now 
"as He prayed," there came an answer, immediate 
and glorious: " He was transfigured before them." 

The disciples though "weighted with sleep," 
"having remained awake, they saw His glory, and 
the two men that stood with Him." It was many 
years after this vision that John, speaking for the 
three, testified, "We saw His glory." 



John a Beholder of Christ's Glory 105 



" The fashion of His countenance was altered." " His 
face did shrine as the sun." " His garments became 
exceeding white; so as no fuller on earth can whiten 
them/' "white as the light/' "glistering," "dazzling." 

" Behold there appeared unto them Moses and 
Elijah talking with Him." How did the disciples 
know the Lawgiver and the Prophet? We are not 
told. There may have been given them some super- 
natural powers of discernment. They may have 
known by the conversation between Jesus and His 
celestial visitants, as, in earthly language with heavenly 
tone, they " spoke of His departure which He was 
about to accomplish at Jerusalem," of which He had 
told them on the plain below. 

It was that Moses who fifteen hundred years before 
came down from Mount Sinai with the two tables of 
the law in his hands, when Aaron and the children of 
Israel stood in awe before His shining face. But now 
He had come, not from the mount which Paul describes 
as darkness," but unto that other whose snowy 
whiteness has given it the name of Lebanon. He had 
come from Heaven, to yield homage to Him to whom 
He would sing with us, 

" My dear Redeemer and my Lord, 
I read my duty in Thy Word ; 
But in Thy life the Law appears, 
Drawn out in living Characters," 



106 A Life of St. John 

"The children of Israel could not look steadfastly 
upon Moses for the glory of His face," In the "ex- 
cellent glory " by which Peter describes the scene on 
Hermon, the whole figure of His Lord was bathed in 
light. But the glory of that vision was not yet com- 
plete. A cloud, brighter than any on which the moon 
was shining, enwrapped Jesus and Moses and Elijah. 
It was no other than the Shechinah, once more re- 
turning to the earth, — "the symbol of Jehovah's 
presence." 

This cloud overshadowed the disciples. As its light 
gleamed upon them, they were filled with reverential 
fear. They were ready to do the heavenly visitors 
immediate and humble service. But the mission of 
the two was ended. Their- last words of comfort to 
Jesus had been spoken. If they could be detained, it 
must be done quickly. So, awed and confused by the 
strange vision, yet longing for its continuance, the 
disciples, Peter being the spokesman, proposed to 
make booths for their Master and His two heavenly 
visitors. But the two had gone, and the crown of 
glory that had enveloped them spread to the disciples, 
filling them with yet increasing awe. The silence 
that had followed Peter's call was broken. "There 
came a voice out of the cloud, This is My Beloved 
Son; hear ye Him." Startled by such a response, 
"they fell on their face and were sore afraid." They 



John a Beholder of Christ's Glory 107 

did not dare to look about them. The Cloud of 
Glory lifted. How long they lay prostrate and trem- 
bling, we do not know. At last a hand gently touched 
them. It was the hand of Jesus. His voice bid them, 
" Arise, and be not afraid. And when they had lifted 
up their eyes they saw no man, save Jesus only." 

The Transfiguration was over. Its grand purpose 
was accomplished. Master and disciples were pre- 
pared for the labors and trials to which they must re- 
turn. The night ended. As the morning sun glistened 
on the peaks of Hermon, while darkness yet over- 
spread the plain below, Jesus descended with the 
three, to the nine awaiting their return. 

" And as they were coming down from the moun- 
tain, He charged them that they should tell no man 
what things they had seen, save when the Son of 
Man should have risen again from the dead. And 
they kept the saying, questioning among themselves 
what the raising again from the dead should mean." 

Peter's and John's memories of that vision of their 
Lord were ever distinct and precious. When it was 
no longer a secret, Peter wrote in ecstasy of the hour 
in which they " were eyewitnesses of His majesty, 
. . . when they were with Him in the holy mount." 

Let us notice the record by John. In the beginning 
of his gospel he says " The Word was made flesh and 
dwelt amongst us." By this he means that the Son of 



io8 A Life of St John 



God became a man, and lived among men who wit- 
nessed His life. But of all the events of that life which 
John had seen, there was a special one in his mind, 
which not all men had witnessed. So he adds, " We 
beheld His glory/' This probably refers to the Trans- 
figuration and the Shechinah, which he and Peter and 
James had seen. And then he thinks of how much 
greater Jesus was than John the Baptist, "a man sent 
from God," "to bear witness of" Him. He thinks 
also of the great Lawgiver of whom he says, " the Law 
was given through Moses; grace and truth came by 
Jesus Christ." 

We imagine that ever after the Transfiguration, John 
thought of Moses and the Shechinah together. Had 
he with his companions been permitted to build three 
tabernacles or booths, " one for Moses," what delight- 
ful visits John would have made him there, like that one 
which he had made in the abode of Jesus on the banks 
of the Jordan. 

I seem to hear Moses telling John something of his 
own history when on the earth, and teaching him les- 
sons from it in words like these: "This is not the 
first time I have heard the Lord's voice, from out this 
cloud of glory. Out of the burning bush He called 
me, * Moses, Moses.' At Sinai He said, ' Lo, I come 
unto thee in a thick cloud.' And again He ap- 
peared in 'a pillar of a cloud/ and said, ' Behold thou 



John a Beholder of Christ's Glory 109 

shall sleep with thy fathers.' 1 saw not that cloud 
again on earth until you beheld it. My thoughts were 
about death. I prayed about it, not as your Master 
and mine has done in preparation therefor, but that I 
might not then die. This was my prayer: ' Let me 
go over I pray Thee and see the good land that is be- 
yond Jordan, that goodly mountain, and Lebanon,' — 
the very mountain where we now are. But the Lord 
would not hear me. I prayed yet again more earnestly, 
and the Lord said unto me, ' Let it suffice thee; speak 
no more unto me of this matter.' From yonder 
mountain of Nebo He showed me all the land we now 
see from Hermon; and then I died. The Lord buried 
me in yonder land of Moab. No man knoweth my 
sepulchre unto this day. I died, my great hope of 
forty years disappointed. My repeated earnest prayer 
was ungranted then, but it has not been unanswered. 
This 'goodly' Lebanon, to which I looked from Nebo 
with longing eyes, is more 'goodly ' now than when 
it sadly faded from my dying vision. You, John, are 
one of the witnesses to the answer to my dying prayer. 
Never did the Shechinah at Horeb, or Sinai, or the 
Tabernacle, seem so resplendent as on this Mount 
Hermon. Here it has enwrapped Elijah and me, the 
favored two whose mission Gabriel might have envied. 
We were sent down from heaven to talk with Jesus 
concerning His death, of which He has told you. In 



1 io 



A Life of St John 



view of it He has lead you, the favored three hither to 
pray. It was while He prayed that ye ' beheld His 
glory.' Not only for me, but much more for Him, is 
Hermon the mount — 'The Holy Mount/ because the 
mount of Prayer, and therefore the mount of 
Transfiguration." 



CHAPTER XVII 



St. John's Imperfections 

" Master, we saw one casting out demons in Thy name ; and we 
forbade him, because he followeth not with us." — John. 

" Lord, wilt Thou that we bid fire to come down from heaven, and 
consume them, even as Elijah did ? " — James and John, 

" Grant us that we may sit, one on Thy right hand, and one on Thy 
left hand, in Thy glory." — James and John. 

" And when the ten heard it, they began to be moved with indig- 
nation concerning James and John." — Mark x. 41. 

John was not perfect. There were unlovely traits 
in his otherwise noble character. It is not pleasant to 
write of his faults. We would gladly be silent con- 
cerning them. But there are four reasons for making 
record of them. i. If we think of his virtues and not 
of his faults, we do not have a just view of his charac- 
ter; it is one-sided; we have an imperfect picture. 2. 
We see how Jesus loved him notwithstanding his im- 
perfections. While hating his sins he loved the man. 
3. Remembering John's faults, we give him all the 
more credit when we see how he overcame them, and 
what he became under the example and teachings of 
Jesus. 4. Having failings ourselves, we are encour- 
aged by the full and truthful story of John's life, to 

overcome our own sins. Such are good reasons why 

ill 



112 A Life of St John 



the imperfections of good men like David and Peter and 
John are recorded in the Bible. 

In speaking of John's boyhood, we hinted at some 
of his faults. Let us now notice them more particu- 
larly as given by the Evangelists. Sometimes he was 
evidently included when Jesus rebuked the disciples 
for some wrong they had said or done. On one 
occasion, he alone is mentioned; on two others he and 
his brother James are rebuked together. The first 
recorded incident, showing imperfection, is soon after 
the descent from Hermon. Jesus seems to have 
accompanied Peter to his home in Capernaum, to 
which the other disciples followed them. The favor 
which Christ showed the three in taking them to the 
mount may have caused a feeling of pride in them, 
and of jealousy in the nine. Pride was John's beset- 
ting sin, as we shall see. A great privilege had been 
granted him. Without telling the secret of Hermon to 
his fellow-disciples, he may, by improper word or act, 
or both, have shown a feeling of superiority, which 
displeased them, as the same spirit did on another 
occasion. At any rate, something led to a dispute 
who should be the greatest in the kingdom which they 
believed their Lord was to establish. This was a sad 
revelation of the ambitious spirit of these good men. 
It was probably on the way to Capernaum that an 
incident happened in which John seems to have been 



St. John's Imperfections 113 

the chief actor. He exhibited a spirit of intolerance — 
a want of patience and forbearance toward a man 
whom they met. He was a disciple of Christ, in 
whose power he had such faith that he was enabled 
to cast out evil spirits in His name. He was doing a 
good work such as Christ gave His apostles power to 
do. They prided themselves in it, and felt as if they 
only had a right to it. So John, speaking for the rest, 
as if he had authority, forbade this man to use the 
power any more. On their reaching the house of 
Peter, Jesus asked, 1 ' What was it that ye disputed 
among yourselves by the way?" Perceiving that He 
knew their thoughts, they were silent" with shame, 
until one of them, yet unconquered by His question of 
reproof, asked Him " Who is the greatest ? " He did 
not answer the question immediately. As if in 
preparation for something special, " He sat down and 
called the twelve " about Him ; He uttered one reported 
sentence, "If any man would be first, he shall be last 
of all, and minister of all." And then "He called a 
little child to Him and set him in the midst of them." 
It was His object lesson. Through it He rebuked and 
taught them. He made childhood a test of character. 
With solemnity and earnestness He declared, "Verily 
I say unto you, Except ye turn and become as little 
children, ye shall in no wise enter into the kingdom of 
heaven." 



ii4 A Life of St John 

That child-spirit included simplicity, meekness, 
harmlessness, obedience, dutifulness, trustfulness and, 
especially at this time, humility. 

The Lord's declaration must have startled the 
disciples. They thought of themselves as His chosen 
ones, superior to others, having special powers, and 
destined to special honors which none other might 
claim. In a spirit contrary to His declaration, they were 
contending who should be the greatest in His kingdom. 
He revealed to them, then and there, the nature of that 
kingdom which they had so greatly misunderstood. 

Upon one at least, Christ's lesson was not altogether 
lost. That was John. He recalled his proud and 
unjust treatment of the humble man whom he had 
forbidden to do good work in the name of Christ. 
He saw that his own spirit had been contrary to that 
of which Christ had just spoken. He finally confessed 
his fault. But the lesson of his Master was not per- 
fectly learned, or if learned, was not, as we shall see, 
perfectly obeyed. Though the beloved, he was still 
an imperfect, disciple, as is shown in another incident. 

At the time when Jesus lived, and in the country 
where He journeyed, travelers were generally welcomed 
as guests in any home. Though strangers, they were 
treated as friends. This was a necessary kindness 
because there were no hotels such as we have in our 
day and country. 



St John f s Imperfections 115 

But to this hospitality there was a noted exception. 
We have noticed the hatred of the Samaritans to the 
Jews. This was especially shown to pilgrims going 
up to Jerusalem to attend the feasts. 

Jesus was on His last journey thither. As ever, He 
was teaching and healing on the way. His own heart 
was burdened with the thought of what He was to 
endure, but He v/as steadfast in His purpose to reach 
the Holy City, willing there to suffer and to die. 
Nearing the first Samaritan village, He sent messengers 
before Him to prepare for Himself and His company. 
Even the common hospitality was refused, and that in 
a most unfriendly manner. The Master was treated 
as a teacher of falsehood. Even the kind healer was 
not permitted to enter the village. He was a Jew on 
His way to Jerusalem. In the minds of the villagers, 
this was more than enough to balance all the good in 
Him. 

James and John especially were indignant at the un- 
kind treatment. They felt keenly the insult to their 
Lord, whom they believed was on His way to Jerusa- 
lem to establish His Kingdom, and was worthy of the 
most generous hospitality and the sincerest homage. 
They had a fresh remembrance of the glory in which 
they had seen Him on the Holy Mount in company 
with Elijah. They were reminded of that prophet's 
experience more than nine hundred years before. It 



n6 A Life of St John 



was this: Ahaziah, a king of Israel, was seriously in- 
jured by a fall from the balcony of his house. He 
sent to inquire of the false god Baal-zebub whether he 
should recover. God sent Elijah to reprove him for 
his idolatry and insult to Himself. The king sent a 
captain with fifty men to seize the prophet, but they 
were consumed by fire from heaven. Another captain 
and his fifty men were also destroyed in like manner. 

Such a punishment James and John would call down 
on the Samaritans. They felt that it would be just. 
If fitting for the enemies of Elijah, how much more 
for those of Jesus. They were ready to give the com- 
mand which God permitted Elijah to give, if Jesus 
would allow them to do likewise. And so, being 
displeased, provoked, revengeful, with a fiery spirit, 
they said to Him, "Lord, wilt Thou that we com- 
mand fire to come down from heaven, and consume 
them, even as Elijah did?" But Jesus "turned and 
rebuked them," and said, "Ye know not what man- 
ner of spirit ye are of." 

It was contrary to the spirit of meekness and love 
manifest in His declaration to them, "The Son of 
Man is not come to destroy men's lives, but to save 
them." And so He inspired them with another spirit, 
as He quietly led them "to another village." We 
sadly turn to ^another scene in which imperfection in 
the beloved disciple is especially revealed. 



St. John f s Imperfections 1 1 7 

The favored brothers had not yet learned perfectly 
the lesson of humility which their Lord had tried to 
teach them. They were still devoted to Him, follow- 
ing Him, loving Him. But they still misunderstood 
what He said about His death, and His kingdom, in 
which they hoped for the most honored places. They 
wanted to be assured of promotion above their fellow- 
disciples. They were earnest in an unholy desire. 
They had a bold, ambitious request to make of the 
Lord. It was the chief occasion on which their pride 
was revealed. We have two accounts of it. In one 
of them the mother Salome appears as the speaker. 
She brings her sons to Jesus, prostrates herself before 
Him, and offers this petition, " Grant that these my 
two sons may sit, the one on Thy right hand, and the 
other on Thy left, in Thy Kingdom." She had a lov- 
ing mother's pride. She was the aunt of Jesus, and 
perhaps felt that because of this relationship, her sons 
had a right which the other Apostles could not claim. 
She had given them to His service, and had proved 
her own love and devotion to Him by following Him 
with other women of Galilee, ministering to His com- 
forts. Meanwhile James and John, according to another 
account, themselves urged their mother's request say- 
ing, " Grant unto us that we may sit, one on Thy 
right hand, and one on Thy left hand, in Thy glory." 

Mother and sons shared in the spirit of self-seeking 



n8 A Life of St John 

and self-exaltation. But we must not forget that it 
was faith in Him as the Messiah, and in His coming 
s?' glory," that led them to show it, though in a mis- 
taken v/ay. 

In sorrow and tenderness, and pity for their igno- 
rance, Jesus replied, "Ye know not what ye ask." 
While His eye rested on them, His thoughts were on 
another scene. It was a cross with Himself upon it, 
and a malefactor on each side, instead of the brothers 
in their pride. As John at last stood by it, did he re- 
call the hour of his mistaken ambitious request, which 
had never been repeated. There had been no need 
that the Lord should say to him, as to Moses, "Ask 
me not again," yet like Moses, he was to receive a 
most glorious answer in another form. In his pride, 
with an earthly throne in mind, he had asked, "Grant 
that I may sit with Thee in Thy glory?" Having 
conquered his unholy ambition there was fulfilled in 
him the promise of His Lord in glory, "To him that 
overcometh will I grant to sit with Me on My 
throne." 

The time came when there was no longer occasion 
for the other ten apostles to be "moved with indig- 
nation concerning James and John," because of their 
pride and ambitious seeking. This John is the dis- 
ciple whom, with all his imperfections, Jesus loved 
most of all; this the man known as the most lovable 



St* John f s Imperfections 1 1 9 

of men; this the one who well-nigh reached human 
perfection through his ardent and ever increasing love 
for Jesus; this the one who is called the Apostle of 
Love. 



CHAPTER XVIII 
John and the Family of Bethany 

" He entered into a certain village ; and a certain woman named 
Martha received him into her house. And she had a sister called 
Mary, which also sat at the Lord's feet, and heard His word." — Luke 
x. 38, 39. 

" Now a certain man was sick, Lazarus of Bethany, of the village 
of Mary and her sister Martha." — John xi. I. 

" Now Jesus loved Martha, and her sister, and Lazarus." — z>. 5* 
" Jesus . . . said, . . . Lazarus is dead." — v. 14. 
"Jesus wept." — v. 35. 

" He cried with a loud voice, Lazarus, come forth. He that was 
dead came forth." — vs. 43, 44. 

"As he (John) gives us so much more than the synoptists about 
the family at Bethany, we may infer that he was a more intimate 
friend of Lazarus and his sisters." — A. Plummer, D. £>. 

In four sentences Luke draws an unfinished picture 
of a family group, whose memory has become espe- 
cially precious because of what John has added to it. 
His probable familiarity with the family made this 
possible. No-wonder if he felt that the original pic- 
ture must be enlarged and retouched. The place 
where that family lived had become to him too sacred 
a spot to be called simply "a certain village." Martha 
was more than "a certain woman," who though 
hospitable, was distracted in her housekeeping. Mary 

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John and the Family of Bethany 1 2 1 

was fairer than Luke had painted her. John had seen 
her do more than sit at Jesus' feet. He manifestly felt 
that the resurrection of Lazarus was too great an event 
to be omitted from the gospel story, as it was by the 
other Evangelists who, when they wrote, might have 
endangered the life of Him whom the Jews sought to 
destroy. John's heart demanded a stronger tribute to 
Mary than Matthew or Mark had given. Let hirrn be 
our guide to the blessed home. With his eyes let us 
see Jesus' relation to it, and with his ears listen to the 
Master's words there spoken. 

As he opens the door we see a family of wealth, re- 
finement, hospitality and affection. Its members are 
of kindred spirit with him: and so would be attracted 
to him, and he to them. But there was a special bond 
of union. "Now Jesus loved Martha and her sister 
and Lazarus." Such is the tender passing remark of 
John who elsewhere calls himself "the disciple whom 
Jesus loved." These four form a group of special ob- 
jects of Christ's affection. They ardently loved Him. 
We may suppose that John's relation to the family of 
Bethany was closer than that of any other disciple. 
This fitted him to make us familiar with their char- 
acters, and many incidents of their home. 

John was with Jesus in Bethany in Peraea, when 
there came the sad, brief, confiding message from 
Mary and Martha, "Lord, behold, he whom Thou 



122 A Life of St John 

lovest is sick." Doubtless it touched the heart of the 
apostle as well as that of his Master, whose response 
he records: " This sickness is not unto death, but for 
the glory of God, that the Son of God may be glorified 
thereby." We are reminded of John's own words 
concerning the change of water into wine: "This be- 
ginning of miracles did Jesus in Cana of Galilee, and 
manifested forth His glory." 

Jesus' plan for Lazarus included a delay of two days 
in Bethany of Peraea. Meanwhile His heart went out 
toward Bethany in Judaea. So did John's. But, 
though Jesus tarried, it can be said, as on another oc- 
casion, "He Himself knew what He would do." 
While John was wondering, waiting and watching, 
perhaps he remembered how the nobleman's son was 
healed in Capernaum when Jesus was in Cana, and 
thought it possible that the messenger would be told 
to say to the sisters, " Thy brother liveth." 

When at last Jesus proposed to His disciples that 
they all go to Judaea, John's love may have contended 
for a moment with fear, as they protested, because of 
danger from His enemies: but it was for a moment 
only. When Jesus said, "Let us go unto him," we 
almost wonder that it was not John the loving, nor 
Peter the bold, but Thomas the sometimes unready, 
that said concerning Jesus, 44 Let us also go that we 
may die with Him." But we imagine that John was 



John and the Family of Bethany 123 

the readiest to go, and kept the closest to his Master 
in the pathway to Bethany in Judaea. 

"Our friend Lazarus sleepeth," said Jesus. Though 
all of the disciples were thus addressed, we think of 
John as especially including Jesus and himself in that 
word "'our," because of the nearness of their relation 
to the afflicted family. And then that other word 
"sleepeth" — it must have carried him, as well as 
James and Peter, back to the home of Jairus, where 
they heard the same voice to which they were 
now listening say, "The child is not dead but 
sleepeth." 

We almost wonder that the three did not turn to 
their fellow-disciples and say that " Jesus had spoken 
of the death of Lazarus," while "they thought that He 
spake of taking rest in sleep." But evidently not so; 
and when Jesus "said unto them plainly, Lazarus is 
dead," doubtless John was the saddest of them all, be- 
cause of his special interest in him. The full record — 
the only one of what transpired in that sad, joyful 
home — shows how closely John watched every move- 
ment of Jesus and the sisters, and how carefully he 
noted what they said. We may give credit to his 
memory, even with the aid which he says was prom- 
ised the disciples in their remembrance. He notes the 
coming of Martha to meet Jesus, while " Mary sat still 
in the house; " Martha's plaintive cry, " Lord, if Thou 



1 24 A Life of St John 

hadst been here, my brother had not died; " the con- 
versation between her and Jesus concerning the resur- 
rection; the sudden change from it to His asking for 
Mary; Martha's return to the house and whispering in 
her sister's ear, "The Master is come and calleth for 
thee; " the hurried obedience to the call— all these in- 
cidents are recorded by John with the particularity and 
vividness of an eyewitness. 

It appears as if Jesus would not perform the in- 
tended miracle until the arrival of Mary. John's ac- 
count of their meeting is full of pathos. He watches 
her coming, notices the moment she catches sight of 
Him through her tears, and her first act of falling down 
at His feet, and her repetition of Martha's cry, "Lord, 
if thou hadst been here my brother had not died." 
He looks into the faces of both as "Jesus sees her 
weeping.'' He contrasts Mary's real and deep sorrow 
with the outward and heartless outcries of pretended 
grief, at which Jesus "groans in spirit," because a 
seeming mockery in the presence of His loving friend. 
John measures the depth of the Lord's "troubled" 
spirit by His outward movements. He opens to us 
His heart of hearts in the brief, tender record, "Jesus 
wept." Where in the whole story of His life do we 
gain a keener sense of His humanity, especially His ten- 
derness and sympathy. What a revelation we would 
have missed if John had been silent, but the emotion 



John and the Family of Bethany 1 25 

of His own heart had been too deep to allow any such 
omission. " Jesus wept." As Professor Austin Phelps 
declares, "The shortest verse in the Bible is crowded 
with suggestions." 

While John is our guide to the tomb of Lazarus, and 
more than that, the sincere mourner with the afflicted 
sisters, he is yet more the disciple of Jesus, receiving 
new and lasting impressions of divine truth and of his 
Master, which are embodied in his story. 

John recorded seven miracles of our Lord. The 
first was that of turning water into wine. The last 
was the raising of Lazarus. In both of them He 
points us to the same glorious purpose. He says that 
in the first, Christ "manifested forth His glory," and 
that the second was "for the glory of God, that the 
Son of God might be glorified thereby." And now 
standing with Martha by the yet unopened tomb, John 
hears their Lord remind her of His assurance that if 
she believed, she "should see the glory of God." That 
hour had come. The Lord had commanded, "Take 
ye away the stone." John was most attentive to 
every act of the passing scene. His eyes glanced from 
the stone to his Lord. As soon as the command con- 
cerning it was obeyed Jesus lifted His eyes upward, 
and said, " Father "—calling upon Him with whom 
He was to be glorified. 

John had stood at the bedside of the only daughter 



126 



A Life of St John 



of Jairus, and heard the command, "Damsel, I say 
unto thee, Arise." By the bier of the widow's only 
son he had probably heard that other, " Young man, 1 
say unto thee, Arise." And now standing by the open 
door of the tomb of the only brother, was He not 
listening for a like command? He had not long to 
wait. The prayer of his Lord was ended. The tone 
of prayer was changed to that of command. " He 
cried with a loud voice, Lazarus come forth. And he 
that was dead came forth." John describes his ap- 
pearance. He was "bound hand and foot with grave 
clothes, and his face was bound about with a napkin." 
When Jesus saith unto them, " Loose him and let him 
go"— away from the excitement and curiosity of the 
heartless mourners — who was so ready as John to 
obey the command, while welcoming his friend back 
to life? Who could so fittingly escort him from the 
darkened tomb to the relighted home, with the sisters 
still weeping — but for joy. 

In John's old age when he recalled this resurrection 
scene, he seems to have had a special memory of the 
younger sister's sorrow. He speaks of the "Jews 
which came to Mary " in the hour of her sadness. 

But His memory of that resurrection day was 
tinged with gloom. He traced back, from the cross 
on Calvary to the tomb in Bethany, the way by which 
his Lord had been led by His enemies. "From that 



The Resurrection of Lazarus 
Old Engraving 



John and the Family of Bethany 127 

day forth they took counsel together for to put Him 
to death." 

It is tradition, not John, which tells us concerning 
Lazarus that the first question which he asked Christ 
after He was restored to life was whether He must die 
again; and that being told that he must, he was never 
more seen to smile." But John, better than tradition, 
tells of another scene in which we imagine his smiles 
were not restrained. To it let us turn. 



CHAPTER XIX 
John's Memorial of Mary 

" When Jesus was in Bethany, . . . there came unto Him a 
woman having an alabaster cruse of exceeding precious ointment, and 
she poured it upon his head, as He sat at meat." — Matt. xxvi. 6, 7. 

" Verily I say unto you, wheresoever this gospel shall be preached 
in the whole world, that also which this woman hath done shall be 
spoken of for a memorial of her." — Matt. xxvi. 13. 

" It was that Mary which anointed the Lord with ointment, and 
wiped His feet with her hair." — John xi. 2. 

" There is something touchingly fraternal in the momentary pleasure 
which He (Christ) appears to have taken in the gift of the alabaster 
box." — Austin Phelps. 

" Her eyes are homes of silent prayer, 
Nor other thought her mind admits 
But, he was dead, and there he sits, 
And He that brought him back is there. 

« Then one deep love doth supersede 
All other, when her ardent gaze 
Rose from the living brother's face, 
And rests upon the life indeed." 

— Tennyson, 

That is an impressive picture drawn by Saints Mat- 
thew and Mark, of a scene in Bethany, where an un- 
named woman brought a flask of ointment which she 
poured on the head of Jesus, thus exciting murmuring 

128 



John's Memorial of Mary 129 

and indignation against her, who was defended by 
Him, with assurance of perpetual remembrance of her 
deed. 

Yet a comparison of the accounts of these two Evan- 
gelists with the story given by John, suggest the 
thought that he was not satisfied with the picture. His 
remembrance of the things that happened before and 
after that scene, his friendship for the family of Beth- 
any, his understanding of the Master's feelings and 
thoughts, his sense of justice to himself and to his fel- 
low-disciples, the omission of an important figure in 
the grouping, and especially his tender sympathy for 
the unnamed heroine of the story — these things de- 
manded in his mind additions and re-touchings to make 
the picture complete. 

Let us imagine ourselves before him while he is 
reading the manuscripts of Matthew and Mark, long 
after they were written. He tells us of incidents, un- 
mentioned by them, that enlarge and make clearer our 
view of the scene. We note the impressions we may 
suppose were made on him at the time of the event, 
and were still fresh in his old age when he tells the 
story. 

"I remember distinctly" — so he might say— " this 
scene in Bethany, both what these two writers report, 
and what they do not. The hour was drawing near when 
my Lord must die. So He had told me; but somehow 



A Life of St John 



I did not understand that this must be. It seems 
strange to me now that I did not, as well as one of my 
friends did, who realized the nearness of the sad hour. 
I had arrived with Him at Bethany ' where Lazarus 
was which had been dead, whom He raised from the 
dead.' It was a great joy to meet again the friend 
whom I had welcomed from the tomb. 

It is true, as here written by Mark, that Jesus "sat 
at meat." But this does not tell the whole story. The 
people of Bethany wished to unite in doing Him 
honor: "So they made Him a supper there." It was 
fitting that it should be " in the house of Simon " whom 
Jesus had healed from leprosy, and who was probably 
a relative or special friend of the family loved by 
Jesus. I wonder that their names do not appear in the 
story given by these two Evangelists: I could not for- 
get them. I remember how " Martha served" at the 
table, as if in her own home, seeming more of a host- 
ess than a guest; and how " Lazarus was one of them 
that sat at the table with Him " who had bid him rise 
from the tomb; and how Mary showed her gratitude 
for her brother's restoration, and love for his Restorer. 
To me that supper loses half its interest without the 
mention of these names, so suggestive of near relation 
to the Lord. Here I read, "There came unto Him a 
woman." That is indeed true; but I find no hint of 
who this unknown woman was. Could Matthew 



John's Memorial of Mary 131 

probably present, have forgotten it? Had Mark ab- 
sent, never been told ? 

Matthew says she had " an alabaster cruse of pre- 
cious ointment," which Mark explains was " spikenard 
very costly." This also is truly said, for I learned that 
"Mary . . . took a pound of ointment of spikenard 
very precious." This she could well afford. Some 
have suggested that perhaps, like oriental girls of fash- 
ion, she had bought it in her pride, but after coming 
under the influence of Jesus, had left it unused. But I 
am more inclined to believe she intended it from the 
first as an expression of overflowing love. 

Mark says "she broke the cruse." I remember, as 
she crushed the neck of it, all eyes were turned upon 
her, watching her movements. Lazarus, reclining at 
the table, gazed upon her with brotherly interest; and 
Martha, moving around it glanced at her with sisterly 
affection. There was one man whose expression was 
something more than curiosity. In it there was a 
shade of displeasure. 

These two Evangelists tell that Mary "poured the 
ointment upon" and "over" the " head" of Jesus. 
This was a common custom in rendering honor and 
adoration. But it did not satisfy Mary, if the Lord 
could only say with David, " Thou anointest my head" 
Her anointing was so profuse that He could say, — as 
Matthew testifies that He did — "She poured this oint- 



A Life of St* John 



ment upon My body." But I would testify to another 
act, fuller yet of meaning. She " anointed the feet of 
Jesus." This meant far more than the washing of 
feet, as an humble act of hospitality and honor. It 
was an unusual act of adoration. I saw bathed in 
spikenard what I have since seen bathed in blood. But 
that was not all. Making of her long tresses a fine 
but unwoven towel, "she wiped His feet with her 
hair " ; kneeling in devotion where she had loved to sit 
in learning. 

I noticed the glowing rapture in her face, and an oc- 
casional glance into that of her Lord, unmindful of the 
presence of all others, while He looked kindly upon 
her. It was then that 1 discovered that "the house 
was filled with the odor of the ointment." But, alas, 
not so with the perfume of her deed. " There were 
some that had indignation among themselves, . . . 
and they murmured against her": so says Mark. 
" When the disciples " saw Mary's deed "they had in- 
dignation": so says Matthew. It is true that signs of 
dissatisfaction came from the group of the disciples, 
but it is the voice of one of them that has ever since 
rung in my ears, to whom " the unworthy grumbling 
should be assigned." In justice to the disciples he 
should not be unnamed. Mary was still in the act of 
her devotion to Jesus. " But Judas Iscariot, one of His 
disciples, which should betray Him, saith, ' Why was 



John's Memorial of Mary 133 

not this ointment sold for three hundred pence, and 
given to the poor ? ' This he said, not because he 
cared for the poor" — not he — "but because he was a 
thief and, having the bag, took away what was put 
therein." He it v/as who from the first showed dis- 
pleasure at Mary's act. His words were both an ex- 
clamation and a question, a sort of soliloquy, and yet 
addressed to anybody who might hear and answer: 
but they needed no answer. It was too late to gather 
up the ointment already used, and sell it for the poor 
or for any other purpose. But Judas' purpose I well 
understand. I see through his hypocrisy now more 
clearly than 1 did then. 

With the sharp, reproving voice of Judas, Mary 
glanced into his angry face. This would have filled 
her with terror had she not immediately looked into 
that of Jesus beaming upon her. One hand of His 
was over her, as if in protection and benediction, while 
the other waved in a reproving gesture. As I read 
how He answered the question of Judas with another, 
"Why trouble ye her?" and then commanded, "Let 
her alone"; and then declared, "She hath wrought a 
good work upon me," I recall the changing ex- 
pressions of His face, and His tones of indignation and 
affection. 

I was startled by the reason He gave for letting her 
alone, — that she might preserve what remained of the 



134 A Life of St John 

ointment, not for the poor, but to be used for His 
burial, near at hand. 

She it was of whom I have spoken who understood 
better than I or any of my fellow-apostles, that our 
Lord's life was nearing its end. 

I find here in the records of Matthew and Mark the 
assurance of the Lord concerning the unnamed woman 
of whom they have written. It is this, "Verily I say 
unto you, ' Wheresoever this gospel shall be preached 
in the whole world, that also which this woman hath 
done shall be spoken of for a memorial of her/ Let 
it be known that this woman was Mary of Bethany, 
then at Jesus' feet. Henceforth let her name be linked 
with her deed." 

Thus ends the words we have imagined St. John 
might have spoken with the Gospels of Matthew and 
Mark in his hand. The additions to their story are 
suggested by his own Gospel. He has drawn a beau- 
tiful picture of Mary, in brighter colors and more 
delicate shades than has any other. To him artists 
are chiefly indebted for their ideas of her. His own 
character was so completely in harmony with hers 
that he understood what his fellows did not. By 
them she was misjudged and condemned; he saw and 
admired the sweetness of her spirit, and the purity and 
nobleness of her motive. Upon the monument reared 
by other Evangelists, he inserted her name. In her he 



John's Memorial of Mary 135 

saw a reflection of her Lord and his. His memory 
and his record alone secured for her in particular the 
fulfilment of the Lord's prophecy concerning the 
remembrance of her deed. Every Christian home in 
the whole world has been, or will be, filled with the 
spiritual fragrance of her offering. But the prophecy 
is more than fulfilled. That which she hath done is 
not only 11 spoken of" for in many a home inspired by 
her spirit, her name has been given as a memorial of 
her whom John distinguished from all others as "that 
Mary which anointed the Lord with ointment and 
wiped His feet with her hair." It was of Mary that 
Jesus said, "She hath done what she could." 

John's picture of her is all the brighter because of his 
dark background of Judas. He has forever associated 
their names in contrast. In his mind, the anointing 
was ever suggestive of the betrayal. He remembered 
how the "thief" asked his hypocritical question at the 
moment of the greatest perfume; and how Judas was 
planning the betrayal while Mary was meditating on 
the death to which it would lead. It appears almost 
certain that Judas, stung by the Lord's reproof of him 
and defence of Mary, ready to sell his Lord's body for 
a less sum than he valued the ointment, turned from 
the feast in anger, hastening to the chief priest with the 
cursed question and promise, "What will ye give me, 
and I will deliver Him unto you ? " Wheresoever the 



136 A Life of St John 

gospel is preached throughout the whole world, that 
also which this man hath done is spoken of — but not 
for a memorial of him. 

John's picture of Mary, Judas and Jesus is a most 
suggestive grouping. What harmony and contrast! 
What light and shade! What revelation of love and 
hate, of friendship and enmity, of devotion and sacri- 
lege! To no other scene does Christ sustain quite the 
same relation. The friendship of His first feast — 
that of Cana— is deeper and tenderer in His last, at 
Bethany. 

There is something sublime in this Son of God 
having all power, pleading with Judas that Mary 
might be permitted to continue her service of love for 
Him. 

Add John's own likeness to the three at whom we 
have been looking, and what a grouping we have — 
Jesus with His loved Mary, and John the most beauti- 
ful illustration of human friendship, and Judas the 
betrayer. Let imagination complete what no artist 
has attempted. 

When John recalls the odors of Mary's ointment 
filling the house, he seems to catch a refrain from 
Solomon's song, and addresses it to her, — " Thine oint- 
ments have a goodly fragrance; thy name is as oint- 
ment poured forth; therefore do the maidens love 
thee." 



John's Memorial of Mary 137 

It is not the "maidens" alone, especially the Marys 
of Christendom, that "love" her, but all to whom the 
gospel is preached, who join in John's refrain, while 
thanking him for his "memorial of her/' 



CHAPTER XX 

John a Herald of the King 

Prophecy: 

" Rejoice greatly, O daughter of Zion ; shout, O daughter of 
Jerusalem : behold, thy King cometh unto thee : . . . lowly, 
and riding upon ... a colt." — Zech. ix. 9. 

Prophecy Fulfilled : 

" He sent two of his disciples, saying, Go your way into the 
village over against you ; in the which as ye enter ye shall find a 
colt tied : . . . loose him, and bring him. . . . And 
they brought him to Jesus : and they threw their garments upon 
the colt, and set Jesus thereon." — Luke xix. 30, 35. 

Prophecy Understood : 

"These things understood not His disciples at the first : but 
when Jesus was glorified, then remembered they that these things 
were written of Him, and that they had done these things unto 
Him." — John xii. 16. 

" Daughter of Zion ! Virgin Queen ! Rejoice ! 
Clap the glad hand and lift th' exulting voice ! 
He comes, — but not in regal splendor drest, 
The haughty diadem, the Tyrian vest; 
Not arm'd in flame, all glorious from afar, 
Of hosts the chieftain, and the lord of war : 
Messiah comes ! — let furious discord cease ; 
Be peace on earth before the Prince of Peace ! " 

— Heber^s Palestine. 

Zechariah foretold the coming of Christ five hundred 
years before the angels over Bethlehem heralded His 

138 



John a Herald of the King 139 

birth. The prophets saw Him as the Messiah-king, 
but not such a ruler as most of the Jews of Christ's 
day expected. Even the disciples, believing Him to be 
the Messiah, had mistaken views of His kingdom. 
Yet He was the King foretold by the prophets; the 
Son of David who sang of Him as the " King " and as 
the " Lord's anointed"; the Messiah or Christ; the 
king of the Jews not only, but of all men. As such 
He would make a triumphal entry into the "City of 
the Great King." This would not be in the pride and 
pomp of an earthly conqueror, but in the "lowly" 
manner which Zechariah had foretold. 

All the accounts of Jesus' journeyings leave the im- 
pression that He went a-foot. Only once do we know 
that He rode; that was in fulfilment of prophecy. 
That prophecy He purposed to fulfil the day after the 
feast of Bethany. This was intended by Christ to be 
His royal and Messianic entry into Jerusalem. The 
hour had come. A colt unused, and so fitted by cus- 
tom for sacred purposes, v/as ready for His use. 
Having left the village " He sent two of His disciples 
to bring it to Him." These two are understood to be 
Peter and John, for whose united service He would 
soon call again. We may think of the owner of the 
colt as friendly toward their Master. When told by 
the disciples, "The Lord hath need of him," he was 
ready to serve Him by the loan of his beast. That 



140 A Life of St John 

" need " — whatever the owner or the disciples thought 
— was not so much to aid in Christ's journey as to 
make true the prophetic words concerning Him, "Thy 
King cometh . . . riding upon ... a colt." 

The two disciples " brought him to Jesus, and they 
threw their garments upon the colt, and set Jesus 
thereon." 

We may think of Peter and John, having arranged 
for the royal ride, as heralds of their Lord, leading the 
procession from Bethany, and the first to greet 
with signal and shout the other coming from Jeru- 
salem. 

Beside their King^perhaps leading the colt on which 
they had placed Him, they would be the first to tread 
where "a very great multitude spread their garments 
in the way," and others "branches from the trees," 
and yet others "layers of leaves which they had cut 
from the fields" — thus carpeting the road winding 
around the slope of Olivet. 

Were not Peter and John leaders in song when "at 
the descent at the Mount of Olives the whole multi- 
tude of the disciples began to rejoice and praise God," 
and especially when "the City of David" came into 
view ? The joyful strains were from the Psalms of 
David — " Hosanna to the Son of David, Hosanna in 
the Highest. Blessed is the kingdom that cometh, the 
kingdom of our Father David. Blessed is the King 



Christ and St. John Ary Schejffer 

Page 



John a Herald of the King 141 

that cometh in the name of the Lord; peace in heaven, 
and glory in the highest." 

In that last strain it would almost seem as if the 
angelic song of thirty-three years before, over the 
plain of Bethlehem, had not yet died away, and was 
echoed from Olivet. 

In that hour did John and James have thoughts 
about sitting one on the right hand and the other on 
the left in a kingdom which seemed near at hand ? 
Did they and the other disciples, who had been disap- 
pointed because their Lord had refused on the shore of 
Galilee to be made king,, imagine that He certainly 
would now be willing to be crowned in Jerusalem ? 

When John wrote his account of the triumphal 
entry into Jerusalem, he recalled the prophecy concern- 
ing it. It is claimed that he speaks of himself and 
Peter in particular when he says, " These things 
understood not the disciples at first; but when Jesus 
was glorified, then remembered they that these things 
were written, and that they had done these things 
unto Him." This was a frank confession of his own 
dulness and ignorance: it is also an assurance of his 
later wisdom. 

We see John on the highway of Olivet, a chosen 
disciple to aid His Lord in the hour of His earthly 
glory. We shall see him, even down to old age, in a 
yet nobler sense, a Herald of the King. 



CHAPTER XXI 
With the Master on Olivet 

" Some spake of the Temple, how it was adorned with goodly- 
stones and offerings." — Luke xxi. 5. 

" One of His disciples saith unto Him, Master, behold, what man- 
ner of stones and what manner of buildings ! And Jesus said unto 
him, Seest thou these great buildings? There shall not be left here 
one stone upon another, which shall not be thrown down." 

" As He sat on the Mount of Olives over against the Temple 
Peter and James and John and Andrew asked Him privately, Tell us, 
when shall these things be ? and, What shall be the sign when these 
things are all about to be accomplished ? " — Mark xiii. 1-4. 

The Temple was the most sacred of all places, even 
before the Lord of the Temple entered it. His pres- 
ence became its chiefest glory. In the hour when the 
waiting Simeon at last could there say "he had seen 
the Lord's Christ/' it had a new consecration, and a 
beauty which its richness of materials and adornments 
had never given. In the hour when He there said to 
His mother, "Wist ye not that 1 must be in My 
Father's House?" or, "I must be about My Father's 
business," it was more consecrated still. Twice He 
had cleansed it from the profanation of unholy wor- 
shipers. Within it He had spoken as no man had 

142 



With the Master on Olivet 143 

ever done. It had been a theatre of His divine power. 

That was a sad and solemn hour in the last week of 
His life when, as Matthew says, " Jesus went out and 
departed from the Temple." That was His farewell 
to it. With sadness He thought not only that He 
would never return to it for a blessed ministry of 
word and healing, but that the place itself would be 
destroyed. As He led His disciples from it, their 
minds were also upon the Holy House: but their 
thoughts were not His thoughts. They had long been 
familiar with its magnificence, from the day when 
each of them, at twelve years of age, for the first time 
had gazed upon it in wonder and admiration. We do 
not know why, as they were turning away from it 
and walked toward Olivet, "some spake of the 
Temple, how it was adorned with goodly stones and 
offerings/' nor why "one of His disciples saith unto 
Him, Master, behold what manner of stones, and 
what manner of buildings! " But so they did. Doubt- 
less they were surprised and disappointed that the 
Lord did not respond with like spirit to their enthusi- 
astic exclamations. Were not such richness and 
beauty worthy of even His admiration ? Why His 
momentary silence ? Why His sadness of expression, 
as He looked toward the Temple, beholding it as they 
bid Him do, but manifestly with different purpose and 
feeling from what they intended? His appearance 



H4 



A Life of St John 



seemed most inconsistent with the glorious view. 
His response was startling, — "Seest thou these great 
buildings? There shall not be left here one stone 
upon another, which shall not be thrown down." 

The astonished disciples were silenced, but an un- 
spoken question was in the minds of some of them. 
Christ turned aside and ascended the mountain, taking 
with Him the chosen three, Peter, James and John. 
On this occasion Andrew is added to the private com- 
pany. Once more we see by themselves the two 
pair of brothers with whom in their boyhood we be- 
came familiar in Bethsaida. We are reminded of the 
days when they sat together on the sea-shore, the time 
when they were watching for the coming of the 
Messiah with whom they now "sat on the Mount of 
Olives over against the Temple." Two days before, 
in the road below He had also prophesied of the de- 
struction of the city, as He gazed upon it through His 
tears. Now He was on the summit, directly opposite 
the Temple, from which the city was spread out be- 
fore Him. To me it is still a delight in thought, as it 
was in reality, to stand where they sat, and look down 
upon the same Temple area, and think of the Holy 
and Beautiful House, as it appeared before the sad 
prophecy had been fulfilled. 

On this spot the poet Milman makes Titus to stand 
just before the destruction of Jerusalem, with deter- 



With the Master on Olivet 145 

mination and yet with misgiving, looking down on 
the city in its pride and the Temple in its gorgeous- 
ness, and saying: 

" Yon proud City ! 
As on our Olive-crowned hill we stand, 
Where Kidron at our feet its scanty waters 
Distills from stone to stone with gentle motion, 
As through a valley sacred to sweet Peace, 
How boldly doth it front us! Kovv majestically ! 
Like as a luxurious vineyard, the hillside 
Is hung with marble fabrics, line o'er line, 
Terrace o'er terrace, nearer still, and nearer 
To the blue Heavens. Here bright and sumptuous palaces, 
With cool and verdant gardens interspersed; 
Here towers of war that frown in massy strength ; 
W T hile over all hangs the rich purple eve, 
As conscious of its being her last farewell 
Of light and glory to the fated city. 
And as our clouds of battle, dust and smoke 
Are melted into air, behold the Temple 
In undisturbed and lone serenity, 
Finding itself a solemn sanctuary 
In the profound of Heaven ! It stands before us 
A mount of snow, fettered with golden pinnacles ! 
The very sun, as though he worshiped there, 
Lingers upon the gilded cedar roofs ; 
And down the long and branching porticoes, 
On every flowery, sculptured capital, 
Glitters the homage of His parting beams. 
. . . . The sight might almost win 
The offended majesty of Rome to mercy." 

But Roman majesty was not to be won to mercy. 
To the Twelve, Christ had foretold the destruction of 



146 



A Life of St John 



the city. And now when the four were alone with 
Him, they " asked Him privately, tell us when shall 
these things be." For wise reasons Jesus did not tell. 
But one of them at least would learn both when and 
what these things would be. This was John. His 
tender and loving heart was to bleed with the horrible 
story of the fall of Jerusalem. There hunger and 
famine would be so dire that mothers would slay and 
devour their own children. Multitudes would die of 
disease and pestilence. Rage and madness would 
make the city like a cage of wild beasts. Thousands 
would be carried away into captivity. The most 
beautiful youths would be kept to show the triumph 
of their conqueror. Some of them would be doomed 
to work in chains in Egyptian mines. Young boys 
and girls would be sold as slaves. Many would be 
slain by wild beasts and gladiators. Saddest of all 
would be the Temple scenes. Though Titus com- 
mand its preservation his infuriated soldiery will not 
spare it. On its altar there would be no sacrifice be- 
cause no priest to offer it. That altar would be heaped 
with the slain. Streams of blood would flow through 
the temple courts, and thousands of women perish in 
its blazing corridors. The time was to come when 
John, recalling his question on Olivet and his Lord's 
prophecy concerning Jerusalem, could say, 

" All is o'er, Her grandeur and her guilt." 



With the Master on Olivet 147 

Was he the one of the disciples who hailed the 
Master, saying, "Behold what manner of stones, and 
what manner of buildings ! " ? If so, with what emo- 
tions he must have recalled his exclamation after the 
prophecy of their destruction had been fulfilled. Out- 
living all his fellow-apostles the time came when he 
could stand alone where once he stood with Peter and 
James and Andrew, not asking questions "When shall 
these things be ? " and, " What shall be the sign when 
these things are all about to be accomplished?" but 
repeating the lament of Bishop Heber over Jerusalem 
in ruins: 

" Reft of thy son, amid thy foes forlorn, 
Mourn, widow'd Queen ; forgotten Zion, mourn. 
Is this thy place, sad city, this thy throne, 
Where the wild desert rears its craggy stone ; 
Where suns unblessed their angry luster fling, 
And way-worn pilgrims seek the scanty spring ? 
Where now thy pomp, which kings with envy viewed ? 
Where now thy might which all those kings subdued ? 
No martial myriads muster in thy gate ; 
No suppliant nations in thy temple wait ; 
No prophet bards, thy glittering courts among, 
Wake the full lyre, and swell the tide of song : 
But lawless force and meagre want are there, 
And the quick-darting eye of restless fear, 
While cold oblivion, 'mid thy ruins laid, 
Folds its dank wing beneath the ivy shade." 



CHAPTER XXII 
John a Provider for the Passover 

" He sent Peter and John, saying, Go and make ready for us the 
Passover, that we may eat." — Luke xxii. 8. 

"And they went . . . and they made ready the Passover." — 
v. 13. 

The last time we saw judas was when he left the 
feast of Bethany, murmuring at Mary's deed, angry at 
the Lord's defence of her, and plotting against Him. 
"From that time He sought opportunity to betray 
Him." 

"The day . . . came on which the Passover 
must be sacrificed." A lamb must be provided and 
slain in the Temple for jesus and His disciples. More- 
over a place must be provided for them to eat it. 
This preparation would naturally fall on Judas, the 
treasurer of the company, whom at a later hour the 
disciples thought Jesus instructed to buy some things 
for the feast. The place in Jesus' mind was yet a 
secret, unknown to the disciples, including Judas who 
could not therefore reveal it to His enemies. Who 
shall be entrusted with the service which He needed, 
and be in sympathy with Him in the solemn ap- 

148 



John a Provider for the Passover 149 

proaching hour ? Not Judas. The two who had been 
the heralds of the King should be His messengers. 
So "He sent Peter and John saying, Go and make 
ready for us the Passover that we may eat." Again 
and again we shall find Peter and John together in 
circumstances of joy and sorrow, trial and triumph. 
Their first question was a very natural one, "Where 
wilt Thou that we make ready?" The Lord's secret 
was not at once revealed. He gave them a sign by 
which their question would be answered — another 
proof of His divine fore-knowledge. He told them to 
go into the city, entering which they would find a man 
bearing a pitcher of water. Him they were to follow 
to the house he entered, and tell its owner of His 
purpose to keep the Passover there. In a furnished 
room they were to prepare for His coming. They 
were full of curiosity, but had no doubt concerning 
the result of their errand. They trusted Him who had 
entrusted them with it. 

Soon at the public fountain they were watching for 
the servant who should be their guide. Having done 
"as Jesus appointed them," they "found as He said 
unto them." As instructed they said " unto the good- 
man of the house, The Master saith unto thee, Where 
is the guest-chamber where I shall eat the Passover 
with My disciples ?" 

"The goodman of the house" is the only name by 



A Life of St John 



which this owner has been known. Some have 
thought He was Joseph of Arimathaea; others the 
Father of Saint Mark; others Mark himself. It is the 
name by which Jesus has called Him; that is honor 
enough. Without doubt he was a friend of the Lord. 
Perhaps like Nicodemus he had come to Him privately 
for instruction. He was ready to do what he could 
for His necessities when homeless in Jerusalem. He 
was ready to give Him a place of protection when, 
that very night, His enemies were seeking His life. 
Peter and John may never have met this unnamed 
disciple before. If so, it was doubtless the beginning 
of an acquaintance close and tender between them and 
him who was " the last host of the Lord, and the first 
host of His Church. " 

He showed them "a large upper room." It was 
probably reached, as in many oriental houses, by out- 
side stairs. It was the choicest and most retired 
room. The goodman led the disciples into it. They 
found it " furnished" with a table, and couches around 
it on which Jesus and His company could recline. But 
this probably was not all. The table was " prepared " 
with some of the provisions required for the feast. 
These included the cakes of unleavened bread, the five 
kinds of bitter herbs, and the wine mixed with water 
for the four cups which it was the custom to use. 

But there was something more which Peter and 



John a Provider for the Passover 151 

John must do to "make ready" for the feast. It was 
the most important thing of all. It was to prepare the 
"Paschal Lamb." With such a lamb they had been 
familiar from childhood. As their fathers brought it 
into their homes, and their mothers roasted it, and 
parents and children gathered about it in solemn wor- 
ship, the Bethsaidan boys had no thought of the day 
when the Messiah would bid them prepare for the 
feast of which He Himself would be the host, at the 
only time apparently when He acted as such. 

When John was pointed by the Baptist to Jesus, he 
had no thought that He would prepare the last Lamb 
for Him whom He was to see sacrificed as "the 
Lamb of God." No wonder that Jesus sent Peter and 
John to make ready, instead of Judas the usual pro- 
vider, who in the same hour "sought opportunity to 
betray Him." 

We follow them from the house of the goodman to- 
ward the Temple. Nearing it they listen with mourn- 
ful solemnity to the chanting of the eighty-first Psalm, 
with its exhortation to praise, — "Sing aloud unto God 
our strength. Blow up the trumpet in the new moon, 
in the time appointed, on the solemn feast day." 
Then they listen for the threefold blast of the silver 
trumpets. By this they know that the hour has come 
for the slaying of the lambs. Peter and John enter the 
court of the priests, and slay their lamb whose blood 



152 A Life of St John 

is caught by a priest in a golden bowl, and carried to 
the Great Altar. 

Of this they must have been reminded a few hours 
later when Christ spoke of His own blood shed for the 
remission of sins. John must have remembered it 
when he saw and wrote of the ''blood and water" 
that flowed from the pierced side of his Lord. While 
the lamb is being slain the priests are chanting, and 
the people responding, Hallelujah: Blessed is He that 
cometh in the Name of the Lord." * 

The lamb of sacrifice, slain and cleansed and roasted, 
is carried by the two disciples on staves to the upper 
room. After lighting the festive lamps, they have 
obeyed their Lord's command, ' 'Make ready the 
Passover." 

Meanwhile He and the remaining ten, as the sun is 
setting, descend the Mount of Olives, from which He 
takes His last view of the holy but fated city. The 
disciples follow Him, still awed by what He had 
told them of its fate, and with forebodings of what 
awaited Him and them. Among them was the traitor 
carrying his terrible secret, bent on its awful purpose 
which is unknown to the nine, but well known to the 
Master. Thus they go to the upper room where Peter 
and John are ready to receive them. 

In Jesus' message to the goodman He said, "I will 
keep the Passover at thy house with My disciples/* 



John a Provider for the Passover 153 

They were His family. He chose to be alone- with 
them. Not even the mothers Mary and Salome, nor 
Nicodemus on this night, nor the family of Bethany, 
could be of His company. No Mary was here to 
anoint His feet with ointment; nor woman who had 
been a sinner to bathe them with her tears. Lazarus 
was not one of them that sat with them; nor did 
"Martha serve." It was the twelve whom He had 
chosen, and who had continued with Him. It was to 
His apostolic family that He said, "With desire I have 
desired to eat this Passover with you before I suffer." 
And so "He sat down with the twelve" alone, the 
only time — as is supposed— that He ever ate the Pass- 
over meal with His disciples. 

That room became of special interest to John. Sent 
by his Master to find it, he was mysteriously guided 
thither. There he was welcomed by the good owner 
of the house, who united with him in preparation for 
the most memorable feast ever held. It is there that 
we see him in closest companionship with his Lord. 
It was the place in Jesus' mind when He said, "Go 
and make ready for us the Passover." "Where shall 
we go?" asked John. He found answer when he 
entered that upper room. Because of his relation 
thereto it has been called "St. John's Room" — more 
sacred than any "Jerusalem Chamber," so named, or 
any "St. John's Cathedral!" 



CHAPTER XXIII 
John's Memories of the Upper Room 

" When the hour was come, He sat down, and the apostles with 
him." — Luke xxii. 14. 

" There was at the table reclining in Jesus' bosom one of His dis- 
ciples, whom Jesus loved." — John xiii. 23. 

Three Evangelists leave the door of the upper room 
standing ajar. Through it we can see much that is 
passing, and hear much that is said. John coming 
after them opens it wide, thus enlarging our view and 
increasing our knowledge. 

Luke says of Jesus, "He sat down and the apostles 
with Him." That is a very simple statement. We 
might suppose all was done in quietness and harmony. 
But he tells us of a sad incident which happened, 
probably in connection with it. "There arose also a 
contention among them which of them is accounted to 
be greatest." The question in dispute was possibly 
the order in which they should sit at the table. They 
still had the spirit of the Pharisees who claimed that 
such order should be according to rank. 

We wonder how John felt. Did he have any part 
in that contention; or had he put away all such 
ambition since the Lord had reproved him and his 

154 



John's Memories of the Upper Room 155 

brother James for it ? Or was his near relation to the 
Lord so well understood that there was no question 
by anybody where John might sit — next to the Master ? 

Let us notice the manner of sitting at meals. The 
table was surrounded by a divan on which the guests 
reclined on their left side, with the head nearest the 
table, and the feet extending outward. 

" There was at the table reclining in Jesus' bosom 
one of His disciples, whom Jesus loved." This is the 
first time John thus speaks of himself. He never uses 
his own name. His place was at the right of the 
Lord. There he reclined during the meal, once chang- 
ing his position, as we shall see. Judas was probably 
next to Jesus on His left. This allowed them to talk 
together without others knowing what they said. 

John begins his story of the upper room as a supple- 
ment to Luke's record of the contention. He first tells 
two things about Jesus,— His knowledge that His hour 
" was come that He should depart out of this world 
unto the Father," and His great and constant love for 
His disciples. With these two thoughts in mind, how 
grieved He must have been at the ambitious spirit of 
the Apostles. He had once given them a lesson of 
humility, using a little child for an object lesson. That 
lesson was not yet learned; or if learned was not yet 
put into practice. So He gave them another object 
lesson, having still more meaning than the first. 



156 



A Life of St. John 



But before making record of it John, as at the sup- 
per in Bethany, points to Judas. We are reminded of 
the traitor's purpose formed while Mary anointed and 
wiped Jesus' feet. So awful was that purpose, so 
full of hatred and deceit, that John now tells us it was 
the devil himself who " put into the heart of Judas 
. . . to betray Him." " Humanity had fallen, but 
not so low." 

John seems to have well understood his Master's 
thoughts and interpreted His actions in giving the 
second object lesson. He noticed carefully, and 
remembered long and distinctly, every act. Was 
there ever drawn a more powerful picture in con- 
trast than in these words, — "Jesus, knowing that the 
Father had given all things into His hands, and that 
He came forth from God, and goeth unto God, riseth 
from supper, and layeth aside His garments; and He 
took a towel, and girded Himself. Then He poureth 
water into the basin, and began to wash the disciples' 
feet, and to wipe them with the towel wherewith He 
was girded." 

This was the service of a common slave. It is easy 
to imagine the silent astonishment of the disciples. 
The purpose of Jesus could not be mistaken. It was 
a reproof for their contention. The object lesson was 
ended. John continued to closely watch His move- 
ments, as he took the garments He had laid aside and 



John's Memories of the Upper Room 1 57 

resumed His seat at the table. The very towel with 
which the Lord had girded Himself, found a lasting 
place in John's memory, worthy of mention as the in- 
strument of humble service. What a sacred relic, if 
preserved, it would have become — more worthy of a 
place in St. Peter's in Rome than the pretended hand- 
kerchief of Veronica. 

Christ's treatment of one of the disciples at the feet- 
washing left a deep impression on John's mind. With 
sadness and indefiniteness the Lord said, "He that 
eateth My bread lifted up his heel against Me": one 
who accepts My hospitality and partakes of the proofs 
of My friendship is My enemy. For that one who- 
ever it might be, known only to himself and to Jesus, 
it was a most solemn call to even yet turn from his 
evil purpose. But the faithless one betrayed no sign; 
nor did Jesus betray him even with a glance which 
would have been a revelation to John's observant eye. 

It is John who tells us that as they sat at the table 
"Jesus . . . was troubled in spirit." The apostle 
closest to Him in position and sympathy would be the 
first to detect that special trouble, and the greatness of 
it, even before the cause of it was known. But that 
was not long. "Jesus said, Verily, verily, I say 
unto you that one of you shall betray Me." Such is 
John's record of Christ's declaration. It is in His Gos- 
pel alone that we find the double "Verily" introduc- 



158 A Life of St John 

ing Christ's words, thus giving a deeper emphasis and 
solemnity than appears in the other Evangelists. A 
comparison of this declaration of Christ as given by 
the four, illustrates this fact. John immediately fol- 
lows this statement of the betrayal with another, 
peculiar to himself. Its shows his close observation 
at the time, and the permanence of his impression. 
What he noticed would furnish a grand subject for the 
most skilful artist, beneath whose picture might be 
written, "The disciples looked one on another, doubt- 
ing of whom He spake." As John gazed upon them, 
raising themselves on their divans, looking first one 
way, then another, from one familiar face to another, 
exchanging glances of inquiry and doubt, each dis- 
trustful of himself and his fellow, he beheld what 
angels might have looked upon with even deeper in- 
terest. There has been no other occasion, nor can 
there be, for such facial expressions— a blending of 
surprise, consternation, fear and sorrow. Was John 
one of those who " began to question among them- 
selves which of them it was that should do this 
thing"? Did he take his turn as "one by one" they 
"began to say, . . . Is it I, Lord?" If so it must 
have been in the faintest whisper; and so the blessed 
answer, "No." But we must believe that Jesus and 
John understood each other too well for any such 
question and answer. The definite answer was not 



John f s Memories of the Upper Room 1 59 

yet given to any one by the Master, yet with an awful 
warning, He repeated His prediction of the betrayal. 

Peter was impatient to ask Jesus another question. 
At other times he was bold to speak, but now he was 
awed into silence. Yet he felt that he must know. 
The great secret must be revealed. There was one 
through whom it might possibly be done. So while 
the disciples looked one on another, Peter gazed on 
John with an earnest, inquiring look, feeling that the 
beloved disciple might relieve the awful suspense. 
" Peter therefore beckoneth to him, and saith unto 
him, Tell us who it is of whom He speaketh." So 
" He, leaning back, as he was, on Jesus' breast, saith 
unto Him, Lord, who is it? Jesus therefore an- 
swereth, He it is for whom I shall dip the sop and 
give it him." Did John on one side of Jesus hear the 
whispered question of Judas on the other, "Is it I, 
Rabbi ?" He watched for the sign which Jesus said 
He would give. The morsel was given to Judas. 
That was more than a sign, more than kindness to an 
unworthy guest; it was the last of thousands of lov- 
ing acts to one whom Jesus had chosen, taught and 
warned — yet was a traitor. Of that moment John 
makes special note. Having told us that at the begin- 
ning of the supper "the devil . . . put into the 
heart of Judas ... to betray," he says, "After 
the sop, Satan entered into him." As he saw Judas, 



1 60 A Life of St. John 

with a heart of stone and without a trembling hand, 
coolly take the morsel from that hand of love, he 
realized that the evil one had indeed taken possession 
of him whose heart he had stirred at the feast of 
Bethany. 

It must have been a relief to John when he heard the 
Lord bid Judas depart, though " no man at the table 
knew for what intent." 

" He then having received the sop went out straight- 
way," — out from that most consecrated room; out 
from the companionship of the Apostles in which he 
had proved himself unfit to share; out from the most 
hallowed associations of earth; out from the most 
inspiring influences with which man was ever blessed; 
out from the teachings, warnings, invitations and lov- 
ing care of his only Saviour. "When Satan entered 
into him, he went out from the presence of Christ, as 
Cain went out from the presence of the Lord." As 
John spoke of the departure, no wonder he added, 
"It was night." His words mean to us more than 
the darkness outside that room illumined by the lamp 
which Peter and John had lighted. They are sugges- 
tive of the darkness of the traitor's soul, contrasted 
with the "Light of the World" in that room, to whose 
blessed beams he then closed his eyes forever. Night 
— the darkest night — was the most fitting symbol for 
the deeds to follow. Possessed by Satan, Judas went 



John's Memories of the Upper Room 161 

out to be " guide to them that took Jesus." To them, 
two hours later, He who was the Light of the World 
said, "This is your hour and the power of darkness." 

It was when "he was gone out" that Christ called 
the disciples by a new name, and gave them a new 
commandment. In both of them John took a special 
interest which he showed long after. That name was 
4 • Little Children." The word which Christ used had 
a peculiar meaning. This is the only time we know of 
His ever using it. It was an expression of the tenderest 
affection for His family, so soon to be orphaned by His 
death. When John wrote his Epistles, he often used 
the same word, whose special meaning he had learned 
from his Lord, to show his own love for his fellow- 
Christians. 

The new commandment was this — "That ye love 
one another ; as I have loved you, that ye also love 
one another." The command itself was not new, for 
it had been given through Moses, and repeated by- 
Christ, "Thou shalt love thy neighbor as thyself." 
But Christ gave the disciples a new reason or motive 
for obeying it. They were to love one another be- 
cause of His love for them. As John grew older he 
became a beautiful example of one who obeyed the 
command. In his old age he urged such obedience, 
saying, "If God so loved us, we ought also to love 
one another." 



162 A Life of St John 

Through the door of the Upper Room left ajar by 
three Evangelists, we catch glimpses of the group around 
the table of the Last Supper. Through it as opened 
wide by John we hear the voice of Jesus as He ytters 
His farewell words. He comforts His disciples and 
tells of heavenly mansions. He gives His peace in 
their tribulations. He promises the Holy Spirit $sa^ 
Comforter. He closes His address, even in this hour of 
sadness and apparent defeat, with these wonderful 
words, "Be of good cheer; I have overcome the 
world." 

And now as John still holds open the door, we hear 
the voice of prayer, such as nowhere else has been 
offered. It is ended. There are moments of silence, 
followed by a song of praise. Then John closes the 
door of the Upper Room, which we believe was 
opened again as the earliest home of the Christian 
Church. There we shall see him again with those 
who, because of his experience with his Lord in that 
consecrated place, gave him the name of " The Bosom 
Disciple/' 




In Gethsemane 



Gustave Dore 

Page 163 



CHAPTER XXIV 

With Jesus in Geihsetnane 

" He went forth with His disciples over the brook Kidron, where 
was a garden." — John xviii. I. 

"Then cometh Jesus with them unto a place called Gethsemane, 
and saith unto His disciples, Sit ye here while I go yonder and pray." 
— Matt. xxvi. 36. 

" And He taketh with Him Peter and James and John, . . . 
and He saith unto them, . . . abide ye here, and watch." — Mark 
xiv. 33, 34. 

" And He went forward a little, and fell on the ground, and prayed." 
35- 

John was our leader to the Upper Room. And now 
he guides us from it, saying, ' ' Jesus. . . . went forth 
with His disciples." That phrase " went forth " may 
suggest to us much more than mere departure. The 
banquet of love was over. The Lord's cup of blessing 
and remembrance had been drunk by His 4 -little 
children," as He affectionately called them. He was 
now to drink the cup the Father was giving His Son — a 
mysterious cup of sorrow. It was probably at the 
midnight hour that Jesus "went forth " the last time 
from Jerusalem, which He had crowned with His 

163 



164 



A Life of St John 



goodness, but which had crowned Him with many 
crowns of sorrow. 

Other Evangelists tell us that He went "to the 
Mount of Olives," "to a place called Gethsemane." 
John shows us the way thither, and what kind of a 
place it was. Jesus went "over the ravine of the 
Kidron," in the valley of JehoshaphaL At this sea- 
son of the year it was not, as at other times, a dry 
water-bed, but a swollen, rushing torrent, fitting 
emblem of the waters of sorrow through which He 
was passing. Whether the name Kidron refers to the 
dark color of its waters, or the gloom of the ravine 
through which they flow, or the sombre green of its 
overshadowing cedars, it will ever be a reminder of 
the darker gloom that overshadowed John and His 
Master, as they crossed that stream together to meet 
the powers of darkness in the hour which Jesus called 
their own. 

The garden of Gethsemane was an enclosed piece 
of ground. We are not to think of it as a garden of 
flowers, or of vegetables, but as having a variety of 
flowering shrubs, and of fruit-trees, especially olive. 
It might properly be called an orchard. On the spot 
now claimed to be the garden, there are several very 
old gnarled olive-trees. Having stood beneath them, 
1 would be glad to believe that they had sheltered my 
Lord. But I remember that when the prophecy con- 



With Jesus in Gethsemane 165 

cerning Jerusalem was fulfilled, the most sacred trees 
of our world were destroyed. 

Who was the owner of that sacred garden ? He 
must have known what happened there " ofttimes." 
Perhaps, like the " goodman of the house " in Jerusalem, 
he was a disciple of Jesus, and provided this quiet re- 
treat for the living Christ, in the same spirit with 
which Joseph of Arimathaea provided a garden for Him 
when He was dead. To these two gardens John is 
our only guide. From the one he fled with Peter in 
fear and sadness: to the other he hastened with 
Peter in anxiety followed by gladness. 

When at the foot of Hermon, Jesus left nine of His 
disciples to await His return. Now one was no longer 
" numbered among " them, as Peter afterward said of 
him "who was guide to them that took Jesus." At 
the entrance to the garden Jesus paused and said to 
eight, "Sit ye here while I go yonder and pray." So 
had Abraham nineteen hundred years before, pointing 
to Mount Moriah, visible from Olivet in the moonlight, 
said "unto his young men, Abide ye here. . . 
and I and the lad will go yonder and worship." 

That very night Jesus was to ascend that very Mount 
on His way as a sacrifice, without any angel to stay 
the sacrificial hand. 

At the garden gate there was no formal farewell, 
but a solemn final charge, " Pray that ye enter not into 



166 A Life of St John 

temptation." Jesus knew that the hour had come in 
which should be fulfilled ZecharialVs prophecy. Sadly 
He had declared in the Upper Room, "All ye shall 
be offended because of Me this night; for it is written, 
I will smite the Shepherd, and the sheep of the flock 
shall be scattered abroad." 

He dreads to be entirely alone. He longs for com- 
panionship. He craves sympathy. In whose heart is 
it the tenderest and deepest ? There is no guessing 
here. The names are already on our lips. Answer is 
found in the home of Jairus and on Hermon. Those 
whom He had led into the one, and " apart" onto the 
other, He would have alone with Him in the garden. 
So " He taketh with Him Peter and James and John." 
These companions of His glory shall also be of His 
sorrow. 

As Jesus advanced into the garden, the three dis- 
covered a change in Him — a contrast to the calmness 
of the Upper Room and the assurances of victory with 
which He had left it. He "began to be sore amazed 
and sorrowful and troubled," and " to be very heavy." 
We have seen John apparently quicker than others to 
detect his Lord's thoughts and emotions. We imagine 
him walking closest to His side, and watching as 
closely every change of His countenance and every 
motion that revealed the inward struggle. And so 
when Jesus broke the silence, he was somewhat pre- 



Christ T3efore Caiaphas 

Old Engraving Page 176 



With Jesus in Gethsemane 167 

pared to hear Him say to the three, "My soul is ex- 
ceeding sorrowful even unto death." 

The moment had come when He must deny Himself 
even the little comfort and strength of the immediate 
presence of the three. So saying, " Tarry ye here and 
watch with Me," He turned away. They must not 
follow Him to the spot of His greatest conflict. There 
He must be alone, beyond the reach of human help, 
however strong or loving. Even that which He had 
found in the few moments since leaving the garden 
entrance must end. Their eyes followed Him where 
they might not follow in His steps. It was not far. 
"He went forward a little." " He was parted from 
them about a stone's cast" — probably forty or 
fifty yards. This separation implies sorrow. They 
were near enough to watch His every movement as 
He "kneeled down" and "fell on His face to the 
ground." They were near enough to hear the passion- 
ate cry of love and agony, " O, My Father." This is 
the only time we know of His using this personal pro- 
noun in prayer to His Father. He thus showed the 
intensity of His feeling, and longing for that sympathy 
and help which the Father alone could give. 

On Hermon the glories of the Transfiguration were 
almost hidden from the three disciples by their closing- 
eyes. And now weariness overcame them in the 
garden. They too fell to the ground, but not in 



168 A Life of St John 

prayer. They tarried indeed, but could no longer 
watch. 

They had seen Moses and Elijah with their Lord on 
the Holy Mount, but probably did not see the blessed 
watcher in the garden when " there appeared unto 
Him an angel from heaven strengthening Him " in 
body and soul. So had angels come and ministered 
unto the Lord of angels and men in the temptation in 
the wilderness. 

" Being in agony He prayed more earnestly " until 
mingled blood and sweat fell upon the ground. The 
heavenly visitants on Mount Hermon in glory had 
talked with Him of His decease now at hand. The 
cup of sorrow was fuller now than then. He prayed 
the Father that if possible it might pass from Him. 
Then the angel must have told Him that this could not 
be if He would become the Saviour of men. He 
uttered the words whose meaning we cannot fully 
know, " Not My will, but Thine, be done." 

The angelic presence did not make Him unmindful 
of the three. " He rose up from His prayer," and 
turned from the spot moistened by the drops of His 
agony. With the traces of them upon His brow, " He 
came unto the disciples." How much of pathos in 
the simple record, " He found them sleeping." With- 
out heavenly or earthly companionship, His loneliness 
is complete. 



With Jesus in Geihsemane 169 



" 'Tis midnight ; and from all around, 

The Saviour wrestles 'lone with fears ; 
E'en that disciple whom He loved, 
Heeds not His Master's griefs and tears." 

The head that reclined so lovingly on the bosom of 
the Lord in the Upper Room now wearily rests on the 
dewy grass of Gethsemane. The eyes that looked so 
tenderly into His, and the ear that listened so anxiously 
for His whisper, are closed. 

As Jesus stood by the three recumbent forms held 
by deep sleep, and gazed by the pale moonlight into 
their faces which showed a troubled slumber, He knew 
they "were sleeping for sorrow." In silence He 
looked. upon them until His eye fastened — not on the 
beloved John — but on him who an hour ago had 
boasted of faithfulness to His Lord. The last utter- 
ance they had heard before being lost in slumber was 
that of agonizing prayer to the Father. The first that 
awakened them was sad and tender reproof — " Simon, 
sleepest thou ? Couldest thou not watch one hour ?" 
In the Master's words and tones were mingled reproach 
and sympathy. In tenderness He added, " The spirit 
indeed is willing, but the flesh is weak." Because of 
the spirit He pardoned the flesh. The question, " Why 
sleep ye?" was to the three, as well as the charge, 
" Rise and pray, that ye enter not into temptation." 

Let imagination fill out the outline drawn by the 



i yo A Life of St John 

Evangelists : — " He went away again the second time 
and prayed; He came and found them asleep again; 
He left them and went away again and prayed the third 
time; and He cometh a third time and saith unto them, 
' Sleep on now and take your rest.' " If we may sup- 
pose any period of rest, it was soon broken by the cry, 
" Arise, let us be going; behold he that betrayeth Me 
is at hand." They need " watch " no longer. Their 
Lord's threefold struggle was over. He was victor in 
Gethsemane, even as John beheld Him three years be- 
fore, just after His threefold conflict in the wilderness. 

As they rose from the ground the inner circle that 
had separated them, not only from the other Apostles 
but from all other men, was erased. We do not find 
them alone with their Lord again. They rose and 
joined the eight at the garden gate. 

Recalling Gethsemane we sing to Jesus, 

" Thyself the path of prayer hast trod." 

The most sacred path of prayer in all the world was 
in Gethsemane. It was only "a stone's cast " in 
length. The Lord trod it six times in passing between 
the place where He said to the three, " tarry ye here," 
and that where He " kneeled down and prayed." One 
angel knows the spot. Would that he could reveal it 
unto us. 

When Jesus was praying and the three were sleep- 




Christ before Pilate (Ecce Homo) 

H. Hofmann Page 182 



With Jesus in Gethsemane 171 

ing, Judas reported himself at the High-Priestly Palace, 
ready to be the guide of the band to arrest his Master. 
There were the Temple-guard with their staves, and sol- 
diers with their swords, and members of the Sanhedrin, 
ready to aid in carrying out the plot arranged with the 
betrayer. It was midnight— fit hour for their deed of 
darkness. The full moon shone brightly in the clear 
atmosphere; yet they bore torches and lamps upon 
poles, to light up any dark ravine or shaded nook in 
which they imagined Jesus might be hiding. If any 
cord of love had ever bound Judas to his Master, it 
was broken. That very night he had fled from the 
Upper Room, which became especially radiant with 
love after his departure. To that room we believe he 
returned with his murdering band. But the closing 
hymn had been sung, and the Passover lamps extin- 
guished two or three hours before. The consecrated 
place was not to be profaned with murderous intent. 
Another place must be sought for the victim of hate 
and destruction. 

John in his old age recalled precious memories of it, 
because Jesus ofttimes resorted thither with His dis- 
ciples. But he had a remembrance of another kind. 
It is when speaking of this midnight hour that he 
says, "Judas also which betrayed Him knew the place." 
Thither he led his band — to Gethsemane. 

" Lo, he that betrayeth Me is at hand," said 



172 A Life of St John 

Jesus to the three, as He saw the gleams of the 
torches of the coming multitude. His captors 
were many, but His thought was especially on one — 
His betrayer. Again John reads for us the mind of 
Jesus, as he did when the "Lord and Master washed 
the disciples' feet." He would have us understand the 
calmness of the fixed purpose of Jesus to meet with- 
out shrinking the terrible trial before Him, and to do 
this voluntarily — not because of any power of His ap- 
proaching captors. " Knowing all things that were 
coming upon Him/' He "went forth " to meet them — 
especially him who at that moment was uppermost in 
His thought. John now understood that last, myste- 
rious bidding of the Lord to Judas, with which He dis- 
missed him from the table — "That thou doest, do 
quickly." He now " knew for what intent He spake 
this unto him. ' It was not to buy things needed for 
the feast, nor to give to the poor. It was to betray 
Him. 

What a scene was that — Jesus "going forth," the 
three following Him; and Judas in advance, yet in 
sight of his band, coming to meet Him. 

"Hail, Rabbi," was the traitor's salute. And then 
on this solemn Passover night, in this consecrated 
place, just hallowed by angelic presence, interrupting 
the Lord's devotions, rushing upon holiness and infi- 
nite goodness, with pretended fellowship and rever- 



With Jesus in Gethsernane 173 

ence, profaning and repeating — as if with gush of 
emotion — the symbol of affection, Judas covered the 
face of Jesus with kisses. 

How deep the sting on this " human face divine," 
already defaced by the bloody sweat, and to be yet 
more by the mocking reed, and smiting hand and 
piercing thorn. The vision of the prophet seven hun- 
dred years before becomes a reality — " His visage was 
so marred more than any man." " But nothing went 
so close to His heart as the profanation of this kiss." 

According to John's account, Judas' kiss was an un- 
necessary signal. Jesus Himself leaving the traitor, 
advanced toward the band, with a question which 
must have startled the Apostles, as well as the traitor 
and his company — "Whom seek ye?" The con- 
temptuous reply, "Jesus of Nazareth," did not disturb 
His calmness as He said, " I am He," and repeated His 
question, " Whom seek ye ?" Nor was that infinite 
calmness disturbed by the deeper contempt in the re- 
peated answer, "Jesus of Nazareth." They had come 
with weapons of defence, but they were as useless as 
the betrayal kiss, especially when some of them, awed 
by His presence and words, " went backward and fell 
to the ground." 

We have seen Jesus going forward from His com- 
pany and meeting Judas going forward from his. We 
must now think of Judas joining his band, and the 



1 74 A Life of St. John 

eleven disciples surrounding their Lord. John has pre- 
served the only request made of the captors by the 
Master. It was not for Himself, but for His disciples; 
— " If therefore ye seek Me, let these go their way." 

Three Evangelists tell that one of the disciples struck 
a servant of the high priest and cut off an ear. Luke 
the physician says it was the right ear, and that Christ 
touched it and healed it. John gives the disciple's 
name, which it was not prudent for the other Evan- 
gelists to do when Peter, who struck the blow, was 
still living. He also preserves the name of the servant, 
Malchus — the last one on whom he saw the Great 
Physician perform a healing act, showing divine power 
and compassion. John records the Lord's reproof to 
Peter, " Put up thy sword into the sheath; the cup 
which My Father hath given Me, shall I not drink it ? " 
Can this firm voice be the same which an hour ago, a 
stone's cast from these two disciples, said beseech- 
ingly, "O My Father, if it be possible, let this cup 
pass from Me." Yea, verily, for He had added to the 
prayer, "Not as I will, but as Thou wilt." 

Thus does John's record concerning Peter testify to 
the triumph of his Lord. But he also notes the im- 
mediate effect of Peter's mistaken zeal. The captain 
and officers "bound Him." That was a strange, hu- 
miliating sight, especially in connection with the Lord's 
words to Peter while returning the sword to its 



With Jesus in Gethsemane 175 

sheath, " Thinkest thou that I cannot beseech My 
Father, and He shall even now send Me more than 
twelve legions of angels?" Wonderful words! fitting 
to be the last of the Lord's utterances to a disciple in 
Gethsemane. With burning and just indignation at 
His being bound, Jesus turned to His captors, saying, 
'•'Are ye come out as against a robber, to seize Me?" 
As they closed around Him His disciples were terrified 
with the fear of a like fate. " And they all left Him 
and fled." Prophecy was fulfilled; the Shepherd was 
smitten; the sheep were scattered. 

Without the voice of friend or foe, the garden of 
Olivet was silent. One had left it who, outliving his 
companions, gives us hints of his lone meditations. 
The beloved disciple cherished memories of joyous yet 
sad Gethsemane. He it was who longest remembered, 
and who alone preserved the prophecy in the Upper 
Room, so soon fulfilled — "Ye shall be scattered every 
man to his own, and shall leave Me alone." 

In George Herbert's words we hear the Master cry, 

" All My disciples fly ! fear put a bar 
Betwixt My friends and Me ; they leave the star 
Which brought the Wise Men from the East from far. 
Was ever grief like Mine ! " 



CHAPTER XXV 
John in the High Priest's Palace 

"And they that had taken Jesus led Him away to the house of 
Caiaphas the high priest, where the scribes and the elders were 
gathered together." — Matt xxvi. 57. 

" Simon Peter followed Jesus, and so did another disciple. That 
disciple . . . entered in with Jesus into the court of the high 
priest ; but Peter was standing at the door without. So the other dis- 
ciple . . . went out ... and brought in Peter." — John 
xviii. 15, 16. 

" Everywhere we find these two Apostles, Peter and John, in great 
harmony together." — Chrysostom. 

" Bow down before thy King, My soul ! 

Earth's kings, before Him bow ye down; 
Before Him monarchs humbly roll, — 

Height, might, and splendor, throne and crown. 
He in the mystic Land divine 

The sceptre wields with valiant hand. 
In vain dark, evil powers combine, — 
He, victor, rules the better Land." 

— Ingleman. — Trans. Hymns of 'Denmark. 

" It is probable that St. John attended Christ through all the weary 
stages of His double trial — before the ecclesiastical and the civil 
authorities — and that, after a night thus spent, he accompanied the 
procession in the forenoon to the place of execution, and witnessed 
everything that followed." — Stalker. 

We know not what became of nine of the disciples 
fleeing from Gethsemane; whether they first hid 

176 



John in the High Priest's Palace 177 

among the bushes and olive-trees, and escaped into the 
country; or took refuge in the neighboring tombs; or 
stole their way to some secret room where the good- 
man of the house furnished them protection; or scat- 
tered in terror each in his lonely way. 

The captive Lord was dragged along the highway 
where Peter and John had been for a single hour the 
Heralds of the King. Over the Kidron, up the slope 
of Moriah, through the gate near the sacred Temple, 
along the streets of the Holy City, He was led as a 
robber to the high-priestly palace. 

Three Evangelists tell us, " Peter followed afar off." 
But love soon overcame his fears. He was not long- 
alone. John says, " Simon Peter followed Jesus and 
so did another disciple." We cannot doubt who was 
Peter's companion as he turned from his flight. They 
" went both together," as two days later they ran on 
another errand. In the shadows of the olive-trees 
along the roadside, or of the houses of the city, they 
followed the hurrying band which they overtook by 
the time it reached the palace gate. John did not 
" outrun Peter," who was probably the leader. But at 
the gate they were separated. 

We must not think that this palace was like an 
American house. The entrance to it was through a 
great arched gateway. This was closed with a large 
door or gate, in which there was a small entrance 



i 7 8 



A Life of St John 



called a wicket gate, through which people passed. 
These gates opened into a broad passage or square 
court. Around it on three sides the house was built. 
All rooms upstairs and down looked into it. One 
large room, forming one side, was separated from it, 
not by a wall, but by a row of pillars. Being thus 
opened it was easy to see what was passing in the 
room or the court. 

"That disciple," who accompanied Peter to the gate, 
" was known unto the high priest and entered in with 
Jesus into the court of the high priest. But Peter was 
standing at the door without." John was doubtless 
familiar with the place and the servants, and went in 
with the crowd. He kept as near as he could to his 
Master during the dark hours of His trial, as he was to 
do during the yet darker hours at the cross. 

But the disciple within could not forget the one 
without. They must not be separated in their com- 
mon sorrow. Peter too must show by his presence 
his continued love for his Master. He must have op- 
portunity to show in the palace something of the 
faithfulness of which he had boasted in the Upper 
Room, though it had faltered in Gethsemane. 

"'Then went out that other disciple which was 
known unto the high priest and spake unto her that 
kept the door, and brought in Peter." That door- 
keeper was not Rhoda — she who with a different 



John in the High Priest's Palace 179 

spirit joyfully answered Peter's knocking at another 
door — but was a pert maiden who, sympathizing with 
the enemies of Jesus, "saith unto Peter, Art thou also 
one of this man's disciples ?" She understood that 
John was such. Her contempt was aimed at them 
both. But it was not her question so much as Peter's 
answer — " I am not " — that startled John. Was it for 
this denial that he had gained admission for his friend ? 
It would have been better far if Peter had been kept 
" standing at the door without" though "it was 
cold," than to be brought into the court of temptation 
and sin, where he "sat with the servants" in his 
curiosity "to see the end," warming himself at the fire 
they had kindled. 

Meanwhile we think of John hastening back to the 
judgment hall, from which he anxiously watched the 
movements of Peter "walking in the counsel of the 
ungodly, and standing in the way of sinners, and sit- 
ting in the seat of the scornful." 

Poor Peter! He fears to look into any man's face, or 
to have any one look into his. He has obeyed the 
Master's bidding, " Put up thy sword into the sheath," 
but Malchus has not forgotten it; nor has his kinsman 
who saw Peter in the garden with Jesus, — though he 
may have forgotten the healing of Malchus' ear by his 
prisoner. 

Three Evangelists tell how Peter "sat" with the 



i8o 



A Life of St John 



enemies of Jesus. John tells how at different times he 
" stood" among them. Thus does he report as an 
eye-witness, and show his own watchfulness of 
Peter's restlessness; — of the conflicting emotions of 
shame and fear, the scornful frown, the enforced and 
deceiving smile, the defiant look, the vain effort to ap- 
pear indifferent, and the storm of anger. Amazed at 
the first denial, shocked at the second, horrified at the 
third, what were John's feelings when one was 
" with an oath," and with another " he began to curse 
and to swear." But concerning this climax of Peter's 
sin, John is silent. It finds no place in his story. 

At last "the Lord turned and looked upon Peter," 
either from the hall, or as He was being led from it. 
At the same moment, Peter turned and looked upon 
Him. We imagine John turning and looking upon 
them both, marking the grief of the one, and the sense 
of guilt and shame of the other. But he knew the 
loving, though erring disciple so well that he need not 
be told that when "Peter went out" "he wept 
bitterly." We almost see John himself weeping 
bitterly over his friend's fall; then comforting him 
when they met again, with assurances of the Lord's 
love and forgiveness. John's next record of their be- 
ing together shows them united in feeling, purpose 
and action for their Lord. 

There was another toward whom John's watchful 



John in the High Priest's Palace 181 

eyes turned during the long and painful watches of 
that night. The picture of him is not complete with- 
out this Apostle's records. 

"Art thou the King of the Jews ?" asked Pilate of 
Jesus. Such John had thought Him to be. For three 
years he had waited to see Him assume His throne. 
He has preserved the Lord's answer, — "My kingdom 
is not of this world." This declaration contained a 
truth to which even the favored disciple had been partly 
blind. Was he not ready to ask with Pilate, though 
with different spirit and purpose, "Art thou a King 
then ? " The Lord's answer must have meant more to 
the listening Apostle than to the captious and heedless 
Governor. It was a declaration of the true kingship of 
the Messiah-King, — "To this end have I been born, 
and to this end am I come into the world, that I 
should bear witness unto the truth." 

"What is truth ?" asked Pilate in a careless manner, 
not caring for an answer. "What is truth ?" was the 
great question whose answer the Apostle continued to 
seek, concerning the King and the kingdom of Him 
whom He had heard say, "I am the Truth." 

In that night he saw the Messiah-King crowned, but 
with thorns. He saw the purple robe upon Him, but 
it was the cast-off garment of a Roman Governor. 
A reed, given Him for a sceptre, was snatched from 
His hand to smite Him on His head. Instead of pour- 



182 



A Life of St John 



ing holy oil of kingly consecration, as upon David's 
head, His enemies "spit upon Him." It was in 
mockery that they bowed the knee before Him say- 
ing, " Hail King of the Jews/' 

There are two scenes with which John alone has 
made us familiar. One is described in these words: — 
" Then came Jesus forth, wearing the crown of thorns, 
and the purple robe. And Pilate saith, Behold the 
man!" Did not that word " Behold," recall to John 
another scene — that on the Jordan when he looked 
upon this same Jesus as the Lamb of God, whom His 
enemies were about to offer unwittingly, when He 
offered Himself not unwillingly a sacrifice upon the 
cross ? The Baptist's exclamation had been in adora- 
tion and joyfulness: Pilate's was in pity and sadness. 
It was an appeal to humanity, but in vain. There 
was no pity in that maddened throng. Pilate turned 
in bitterness toward those whom he hated, but whose 
evil deeds he did not dare to oppose. So in irony 
"Pilate . . . brought forth Jesus . . . and 
he saith unto the Jews, Behold your King! " 

John was the only one who heard the three cries of 
"Behold" — one at the beginning, the others at the 
close of the Lord's ministry. How much he had be- 
held and heard and learned between, concerning " the 
Lamb," "the Man," and "the King." 

The only earthly throne on which John saw Him sit 



John in the High Priest's Palace 183 

was one of mockery. He did not ask to sit with Him. 
It was a sad yet blessed privilege to be with Him dur- 
ing that night of agony — the only friendly witness to 
probably all of His sufferings. While John's eyes 
were turned often and earnestly toward Peter and 
Pilate, they were yet more on the Lord. When he 
went in with Jesus into the palace, and while he 
tarried with Him, he could do nothing — only look. 
No angel was there as in Gethsemane to strengthen 
the Man of sorrows, but did He not often look for 
sympathy toward that one who had leaned lovingly 
upon Him a few hours before ? Was not John's mere 
waking presence among His foes in the palace, a 
solace which slumber had denied Him in the garden ? 
John's eyes were not heavy now. There was no need 
of the Lord's bidding, " Tarry ye here and watch with 
Me." Love made him tarry and watch more than 
"one hour" — even through all the watches of the 
night. Then he was the Lord's only human friend — 
the one silent comforter. 



CHAPTER XXVI 

John the Lone Disciple at the Cross 

" When they came unto the place which is called Calvary, there they 
crucified Him." — Luke xxiii. 33. 

" At Calvary poets have sung their sweetest strains, and artists have 
seen their sublimest visions." — Stalker. 

" Now to sorrow must I tune my song, 

And set my harp to notes of saddest woe, 
Which on our dearest Lord did seize ere long, 

Dangers, and snares, and wrongs, and worse than so, 
Which He for us did freely undergo : 
Most perfect Hero, tried in heaviest plight 
Of labors huge and hard, too hard for human wight." 

— Milton. — The Passion. 

Even careful students of the life of John are not to- 
gether in their attempts to follow him on the day of 
crucifixion. Some think they find evidence, chiefly in 
his silence concerning certain events, that after hear- 
ing the final sentence of Pilate condemning Christ to 
be crucified, he left the palace and joined the other 
disciples and faithful women and the mother of Jesus, 
and reported what he had seen and heard during the 
night; and at some hour during the day visited 
Calvary, and returning to the city brought the women 

184 



Christ Bearing His Cross H. Hofmann 

Page 185 



John the Lone Disciple at the Cross 1 85 

who stood with him at the cross: and witnessed only 
what he minutely or only describes. Other students 
think he followed Jesus from the palace to the cross, 
remaining near Him and witnessing all that transpired. 
This is certainly in keeping with what we should ex- 
pect from his peculiar relation to Christ. It is in har- 
mony with what we do know of his movements that 
day. So we are inclined to follow him as a constant 
though silent companion of Jesus, feeling that in 
keeping near him we are near to his Lord and ours. 
This we now do in the " Dolorous Way," along 
which Jesus is hurried from the judgment-seat of Pi- 
late to the place of execution. 

It is^John who uses the one phrase in the Gospels 
which furnishes a tragic subject for artists, and poets 
and preachers, on which imagination dwells, and ex- 
cites our sympathies as does no other save the cruci- 
fixion itself. His phrase is this, — " Jesus . . . 
bearing the cross for Himself." We notice this all the 
more because of the silence of the other Evangelists, 
all of whom tell of one named Simon who was com- 
pelled to bear the cross. As John read their story, 
there was another picture in his mind, too fresh and 
vivid not to be painted also. He recalled the short dis- 
tance that Christ carried the cross alone, weakened by 
the agonies of the garden and the scourging of the 
palace, until, exhausted, He fell beneath the burden. 



i86 



A Life of St, John 



We are not told that the crown of thorns had been re- 
moved, though the purple robe of mockery had been. 
So this added to His continued pain. As John looked 
upon those instruments of suffering he heard the ban- 
ter and derision of shame that always accompanied 
them. 

There followed Jesus "a great multitude of the 
people/' whose morbid curiosity would be gratified 
by the coming tragedy. But there were others— 
M women who bewailed and lamented Him." 

It is surmised that at the moment when Jesus could 
bear His cross no longer, and was relieved by Simon, 
He turned to the weeping ' ' Daughters of Jerusalem " 
following Him, and in tenderest sympathy told of the 
coming days of sorrow for them and their city, of 
which He had told John and his companions on Olivet. 

John says that Jesus "went out . . . unto the 
place called the place of a skull, which is called in 
Hebrew Golgotha." The place was also called Calvary. 
We do not certainly know the sacred spot, though 
careful students think it is north of the city, near the 
Damascus gate, near the gardens of the ancient city, 
and tombs that still remain. We think of John re- 
visiting it again and again while he remained in Jeru- 
salem, and then in thought in his distant home where 
he wrote of it. ' ' There," says John, "they crucified 
Jesus, and with Him two others, on either side one, 



John the Lone Disciple at the Cross 187 

and Jesus in the midst." How few his words, but 
how full of meaning. We long to know more of 
John's memories of that day— of all that he saw and 
felt and did. They were such in kind and number as 
none other than he did or could have. 

There were two contrasted groups of four each around 
the cross, to which John calls special attention. One, 
the nearest to it, was composed of Roman soldiers, to 
whom were committed the details of the crucifixion — 
the arrangement of the cross, the driving of the nails, 
and the elevation of the victim upon it. 

Having stripped Jesus of His clothing, according to 
custom they divided it among themselves; the loose 
upper garment or toga to one, the head-dress to an- 
other, the girdle to another, and the sandals to the last. 
John watched the division — " to every soldier a part." 
But his interest was chiefly in the under-garment such 
as Galilean peasants wore. This must have been a re- 
minder of the region from which he and Jesus had 
come. He thinks it worth while to describe it as 
"without seam, woven from the top throughout." 
Perhaps to him another reminder — of Mary or Salome 
or other ministering women by whose loving hands it 
had been knit. If ever a garment, because of its asso- 
ciations, could be called holy, surely it is what John 
calls " the coat" of Jesus. Even without miraculous 
power, it would be the most precious of relics. We 



i88 



A Life of St John 



notice John's interest in it as he watches the soldiers' 
conversation of banter or pleasantry or quarrel, in 
which it might become worthless by being torn asun- 
der. He remembered their parleying, and the proposal 
in which it ended, — "Let us not rend it, but cast lots 
for it whose it shall be." How far were their thoughts 
from his when their words recalled to him the proph- 
ecy they were unconsciously fulfilling, — "They part 
My garments among tbem, and upon My vesture do 
they cast lots." 

With what pity did Jesus look down upon the lucky 
soldier — so he would be called — sporting with the coat 
which had protected Him from the night winds of 
Gethsemane. How He longed to see in the bold and 
heartless heirs to His only earthly goods, the faith of 
her, who timidly touched the hem of His garment. 
What a scene was that for John to behold! What a 
scene for angels who had sung the glories of Jesus' 
birth, now looking down upon His dying agonies of 
shame — and upon the gambling dice of His murderers! 
No marvel John added to the almost incredible story, 
"These things . . . the soldiers did." 

It is at this point that we notice a sudden transition 
in John's narrative. He points us from the unfriendly 
group of four, to another of the same number; saying 
as if by contrast, " But there were standing by the 
cross of Jesus His mother, and His mother's sister, 



John the Lone Disciple at the Cross 1 89 

Mary the wife of Clopas and Mary Magdalene." By 
" His mother's sister " we understand Salome. 

The centurion had charge of the plundering soldiers; 
John was the guardian of the sympathizing women. 
He had a special interest in that group, containing his 
mother and aunt, and probably another relative in 
Mary the wife of Clopas. Mary Magdalene was not 
of this family connection, though of kindred spirit. 
So must John have felt as she stood with him at the 
cross, and at a later hour when we shall see them to- 
gether again. 

In the days of the boyhood of John and Jesus, we 
thought of their mothers as sisters, and of parents and 
children as looking for the coming Messiah. None 
thought of the possibilities of this hour when they 
would meet in Jerusalem at the cross. By it stands 
John the only one of the Apostles. Judas has already 
gone to " his own place/' If Peter is following at all 
it is afar off. The rest have not rallied from their 
fright enough to appear after their flight. James the 
brother of John is not with him. As their mother 
looks upon Jesus between two robbers, does she recall 
her ambitious request, " Command that these my two 
sons may sit, one on Thy right hand, and one on Thy 
left hand " ? She understands now the fitness of the 
reply she had received, — "Ye know not what ye 
ask " ? 



A Life of St John 



But Salome and John are loyal to the uncrowned 
King. Though they may not share the glory of His 
throne, they are yet ready to stand beneath the shame- 
ful shadow of His cross. 

But another is there,— drawn by a yet stronger cord 
of affection. She heads John's list of the women " by 
the cross of Jesus— His mother," whose love is so deep 
that it cannot. forego witnessing the sight that fills her 
soul with agony. Yes, Mary, thou art there. 

" Now by that cross thou tak'st thy final station, 
And shar'st the last dark trial of thy Son ; 
Not with weak tears or woman's lamentation, 
But with high, silent anguish, like His own." 

— H. B, Stozve. 

As she stands there we seem to read her thoughts: 
" Can that be He, my babe of Bethlehem, my beauti- 
ful boy of Nazareth, in manhood my joy and my hope! 
Are those hands the same that have been so lovingly 
held in mine; those arms, outstretched and motionless, 
the same that have so often been clasped around me! 
Oh! that 1 might staunch His wounds, and moisten His 
parched lips, and gently lift that thorny crown from 
His bleeding brow." 

But this cannot be. There is being fulfilled Simeon's 
prophecy, uttered as he held her infant in his arms, — 
a foreboding which has cast a mysterious shadow on 
the joys of her life. 



John the Lone Disciple at the Cross 191 

" Beside the cross in tears 

The woeful mother stood, 
Bent 'neath the weight of years, 

And viewed His flowing blood ; 
Her mind with grief was torn, 

Her strength was ebbing fast, 
And through her heart forlorn, 

The sword of Anguish passed." 

She can only draw yet nearer to His cross and give 
the comfort of a mother's look, and perhaps receive 
the comfort of a look from Him, and — oh, if it can be 
— a word of comfort from His lips for the mother- 
, heart. Perhaps for a moment her thoughts are on the 
future, — her lonely life, without the sympathy of her 
other sons who believed not on their -brother. Oh ! 
that they were like John, to her already more of a son 
than they. 

In childhood Jesus had been "subject" to her: in 
youth and manhood He had been faithful to her. In 
the Temple He had thought of her as His mother, and 
of God as His Father. But no exalted relation, no 
greatness to which He had attained on earth, had made 
Him disloyal to her. While claiming to be the Son 
of God, He was still the loving son of Mary. Such He 
would show Himself to be on the cross. We thank 
John for the record of that moment when "Jesus 
. . . saw His mother." "The people stood be- 
holding " Him, but His eyes were not on them; nor on 



192 A Life of St. John 

those passing by His cross wagging their heads, nor 
the malefactor at His side reviling Him; nor on the 
chief priest and scribes, the elders and soldiers mock- 
ing Him; nor the rulers deriding Him. His thought 
was not on them, nor even on Himself in His agonies, 
as His eyes rested keenly on His mother. It was a 
deep, tender, earnest gaze. 

John tells that Jesus also "saw" "the disciples 
standing by, whom He loved." The Lord turned His 
head from His mother to His disciple. This could be 
His only gesture pointing them one to the other. 

The prayer for His murderers had apparently been 
uttered when His hands were pierced, before the cross 
was raised. He may have spoken once after it was 
elevated, before He saw the two special objects of His 
love. His eyes met His mother's. She saw Him try 
to speak. The utterance of His parched lips, with 
gasping breath, was brief, full of meaning and tender- 
ness— ' ' Woman! behold, thy son!" Then turning 
toward John He said, "Behold! thy mother !" 

In these words Jesus committed His mother to John 
without asking whether he would accept the charge. 

" From that hour the disciple took her unto his own 
home." It is a question whether or not the phrase, 
"from that hour," is to be taken literally. It may be 
that the blessed words, "mother" and "son," were 
as a final benediction, after which John led her away, 




The Virgin and St. John at the Cross 

Old Engraving Page 193 



John the Lone Disciple at the Cross 193 

and then returned to the cross. Or, it may be that 
the mother-heart compelled her to witness the closing- 
scenes. 

If we pause long enough to inquire why John was 
chosen to be trusted with this special charge, we can 
find probable answer. Jesus' " brethren " did not then 
believe on Him. Mary's heart would go out toward 
him who did, especially as he was her kindred as well 
as of a kindred spirit. His natural character, loving 
and lovable, made him worthy of the trust. Appar- 
ently he was better able to support her than w r ere any 
other of the Apostles, and perhaps even than her sons. 
He seems to have been the only Apostle or relative of 
Mary who had a home in Jerusalem, where she 
certainly would choose to dwell among the followers 
of the Lord. Above all John was the beloved disciple 
of Mary's beloved son. So to him we can fittingly 
say: 

" As in death He hung, 
His mantle soft on thee He flung 
Of filial love, and named the son ; 
When now that earthly tie was done, 
To thy tried faith and spotless years 
Consigned His Virgin Mother's tears." 

— Isaac Williams. — Traits. An. Latin Hymn. 

Blessed John. When Jesus called His own mother 
"thy mother," didst thou not almost hear Him call 
thee " My brother" ? 



i 9 4 



A Life of St John 



One tradition says that John cared for Mary in 
Jerusalem for twelve years, until her death, before his 
going to Ephesus. Another tradition is that she 
accompanied him thither and was buried there. 
What a home was theirs, ever fragrant with the 
memory of Him whom they had loved until His 
death. No incidents in His life, from the hour of 
brightness over Bethlehem to that of darkness over 
Calvary, was too trivial a thing for their converse. 
That home in Jerusalem became what the one in 
Nazareth had been, the most consecrated of earth. 
What welcomes there of Christians who could join 
with Mary as she repeated her song of thirty-three 
years before, "My soul doth magnify the Lord, and 
my spirit hath rejoiced in God my Saviour." Of her 
we shall gain one more distinct view — the only one. 



The Descent from the Cross Rubens 

Page 200 



CHAPTER XXVII 

John the Lone Disciple at the Cross — 
Continued 

Three sayings on the cross reported by John : 

" Woman, behold, thy son ! Behold, thy mother ! " 

« I thirst." 

" It is finished." 

— John xix. 26, 27, 28, 30. 

Of the seven sayings of Christ on the cross, three 
are preserved by John only; one of love, another of 
suffering, and another of triumph. The first is that 
to Mary and John himself. The second is the cry, "I 
thirst" — the only one of the seven concerning the 
Lord's bodily sufferings. John was a most observing 
eyewitness, as is shown by the details of the narra- 
tive, — the " vessel full of vinegar," the " sponge filled 
with vinegar," and the hyssop on which it was placed, 
the movements of the soldiers as they put it to Christ's 
lips, and the manner in which He received it. He was 
willing to accept it to revive His strength to suffer, 
when " He would not drink " the " wine mingled with 
gall" that would relieve Him from the pain He was 
willing to endure. The end was drawing near. The 
thirst had long continued. He had borne it patiently 

195 



196 



A Life of St John 



for five long hours. Why did He at last utter the cry, 
" I thirst " ? John gives the reason. A prophecy was 
being fulfilled, and Jesus would have it known. It 
was this: "In My thirst they gave Me vinegar to 
drink." So "Jesus, ... that the Scripture might 
be fulfilled, saith, 'I thirst/" 

John watched Him as He took His last earthly 
draught. It was probably of the sour wine for the 
use of the soldiers on guard. What varied associa- 
tions he had with wine, — the joyful festivities of 
Cana, the solemnities of the Upper Room, and the 
sadness of Calvary. 

When Jesus therefore had received the vinegar, He 
said, "It is finished." This is the third of the sayings 
of Jesus on the cross preserved by John, who was a 
special witness to the chief doings of his Lord on the 
earth. So the declaration meant more to him than to 
any other who heard it. Yet it had a fulness of mean- 
ing which even he could not fully know. Jesus' life 
on earth was finished. He had perfectly obeyed the 
commandments of God. The types and prophecies 
concerning Him had been fulfilled. His revelation 
of truth was completed. The work of man's redemp- 
tion was done. On the cross He affirmed what John 
said He declared in the Upper Room to His Father: 
"I have glorified Thee on the earth, having accom- 
plished the work Thou hast given Me to do." 



John the Lone Disciple at the Cross 197 

All four Evangelists tell of the moment when Jesus 
yielded up His life, but John alone of the act that ac- 
companied it as the signal thereof, which his observ- 
ant eye beheld. "He bowed His head," — not as the 
helpless victim of the executioner's knife upon the fatal 
block, but as the Lord of Life who had said, " No one 
taketh it away from Me, but I lay it down of Myself." 

John makes mention of another incident without 
which the story of the crucifixion would be incom- 
plete. Mary Magdalene and other loving women nacl 
left the cross, but were gazing toward it as they 
"stood afar off." John remained with the soldiers 
who were watching the bodies of the crucified. "The 
Jews, . . . that the bodies should not remain 
upon the cross upon the Sabbath, asked of Pilate that 
their legs might be broken" — to hasten death — "and 
that they might be taken away." As John saw the 
soldiers "break the legs of the first and of the other 
which was crucified with " Jesus, with what a shud- 
der did he see them approach His cross; but what a 
relief to him when they "saw that He was dead 
already, and brake not His legs." 

In a single clause John pictures a scene ever vivid in 
Christian thought. He knew that Jesus "gave up His 
spirit " when "He bowed His head." The executioners 
pronounced Him dead. " Howbeit one of the sol- 
diers" — to make this certain beyond dispute— " with 



198 A Life of St John 

a spear pierced His side, and straightway there came 
out blood and water." There was now no pain to excite 
the Apostle's sympathy, and yet he reports the inci- 
dent as being of special importance. He calls atten- 
tion to the fact that he was an eye-witness, and that 
there was something in it that should affect others as 
well as himself. He says, " He that hath seen hath 
borne witness, and his witness is true; and he know- 
eth that he saith true, that ye also may believe." He 
explains why these incidents so deeply impressed him. 
They recalled two prophecies of the Old Testament. 
One was this, "A bone of Him shall not be broken." 
This reminded John of the Paschal Lamb which should 
be perfect in body ; and of Jesus as the Lamb of God, by 
which name He had been called when pointed out to 
him as the Messiah. All through life Jesus had been 
preserved from accident that would have broken a 
bone, and in death even from the intended pur- 
pose that would have defeated the fulfilment of the 
prophecy. 

The other prophecy was this, — "They shall look on 
Him whom they pierced." Because of what John saw 
and tells, we pray in song, 

" Let the water and the blood 
From Thy riven side which flowed, 
Be of sin the double cure : 
Cleanse me from its guilt and power." 



he Sepulchre H. Hofmann 

Page 20 i 



John the Lone Disciple at the Cross 199 

John once more furnishes a contrast between Jesus' 
foes and friends. He says that the Jews asked Pilate 
that the bodies of the crucified might be taken away. 
This was to the dishonored graves of malefactors. 
John more fully than the other Evangelists tells of 
Joseph of Arimathaea who " besought Pilate that he 
might take away the body of Jesus " — for honorable 
burial. Other Evangelists tell of his being "rich," 
" a counsellor of honorable estate," "a good man and 
a righteous," who " had not consented to " the " coun- 
sel and deed " of the Sanhedrin of which he was a 
member, because he "was Jesus' disciple." Mark 
says, " He boldly went in unto Pilate and asked for 
the body of Jesus." He had summoned courage so 
to do. Hitherto as John explains he had been " a 
disciple of Jesus, but secretly for fear of the Jews." 
John implies that Joseph was naturally timid like 
Nicodemus. As Pilate had delivered Jesus to His open 
enemies to be crucified, he delivered the crucified body 
to Joseph, the once secret but now open friend. The 
Jews "led him" — the living Christ— "away to cru- 
cify Him." Joseph "came" and tenderly "took away 
His body" from the cross. 

"There came also Nicodemus," says John, "he who 
at the first came to Him by night." Yes, that night 
which John could not forget, in which to this same 
Nicodemus Jesus made known the Gospel of God's 



200 A Life of St John 

love, manifested in the gift of His Son whose body in 
that hour these timid yet emboldened members of the 
Sanhedrin took down from the cross. They were 
sincere mourners with him who watched their tender 
care as they " bound it in linen cloths with the spices " 
for burial, with no thought of a resurrection., 

Perhaps Joseph and Nicodemus recalled moments in 
the Sanhedrin when they whispered together, speak- 
ing kindly of Jesus, but were afraid to defend Him 
aloud ; thus silently giving a seeming consent to evil 
deeds because timidity concealed their friendship. 
But at last the very enmity and cruelty of His murderers 
emboldened them as they met at the cross. 

It is John who tells us that Jesus the night before 
His crucifixion went " where was a garden into which 
He entered,'' and who also says, "Now in the place 
where He was crucified there was a garden." The one 
was ever more suggestive to him of a coming trial ; 
the other of that trial past. " There," in the garden- 
probably that of Joseph — John says " they laid Jesus." 
There also were laid John's hopes, which seemed for- 
ever buried when Joseph "rolled a great stone to the 
door of the sepulchre, and departed." What a con- 
trast in his thoughts and feelings between the rolling 
away of the stone from the tomb of Lazarus, and the 
rolling to that of Jesus. The one told him of resurrec- 
tion ; but the other of continued death ; for as he 



John the Lone Disciple at the Cross 201 

afterward confessed, " as yet" he and Peter " knew 
not that Jesus must rise from the dead." 

Two mourners at least lingered at the closed tomb. 
"Mary Magdalene was there, and the other Mary, 
sitting over against the sepulchre" of their Lord, after 
they "beheld where He was laid." John's parting 
from them at that evening hour was in sadness which 
was to be deepened when he met Mary Magdalene 
again. 

It is not easy for us to put ourselves in the place of 
John, as he turns from the tomb toward his lonely 
home. We know what happened afterward, but he 
did not know what would happen, though his Lord 
had tried to teach him. He is repeating to himself the 
words he had heard from the cross, " It is finished," 
but he is giving them some difference of meaning from 
that which Jesus intended. He is walking slowly 
and sadly through the streets of Jerusalem, dimly 
lighted by the moon that shone in Gethsemane the 
night before upon him and his living Lord. We 
imagine him saying to himself: — "Truly it is finished: 
all is over now. How disappointed I .am. I do not 
believe He intended to deceive me, yet I have been 
deceived. From early childhood I looked, as I was 
taught to do, for the coming of the Messiah. On Jor- 
dan I thought I had found Him. He chose me for one 
of His twelve, then one of the three, then the one of 



202 A Life of St. John 



His special love. What a.joy this has been, brighten- 
ing for three years my hopes and expectations. I have 
seen Him work miracles, even raising the dead. I have 
seen Him defeat the plots of evil men against Him, and 
did not believe any power on earth could destroy Him. 
I have watched to see Him the great and glorious 
King. But to-day instead of this I have seen 
Him crucified as the feeblest and worst of 
men. I do remember now how Moses and Eli- 
jah, when we were with them on the Holy Mount, 
talked with Him of * His departure which He was 
about to accomplish at Jerusalem.' But I did not 
understand them, nor even Himself when, just before 
we ascended the Mount, He told us 'how that He 
must go to Jerusalem and suffer many things, . . . 
and be killed.' I do not wonder that Peter then said 
to Him, 'Be it far from Thee, Lord,' though the Lord 
was right in rebuking him. Can it be only last night 
He said, 'Tarry with Me. 5 How gladly would I do it 
now. But He is dead, and buried out of my sight. 
Oh that I might see Him rise, as I did the daughter of 
Jairus. Oh that I might roll away the stone from His 
tomb as I helped to do from that of Lazarus, and see 
Him come forth. How gladly would I 'loose Him' 
from His 'grave-bands' and remove the 'napkin 
bound about His face.' I know it was a mean and 
shameful taunt of His revilers when they said, ' If Thou 



Jesus Appearing to Mary Magdalene (Easter Morning) 

B. Plockhorst Page 209 



John the Lone Disciple at the Cross 203 

art the Son of God, come down from the cross.' But 
why did He not do it ? I remember how once He said 
concerning His life, 'no one taketh it away from Me.' 
But have not Pilate and the Jews taken it away? I 
shall never lean upon His bosom again. But this I 
know — He loved me, and I loved Him, and love 
Him still. The mysteries are great, but the memories 
of Him will be exceedingly precious forever." 

Poor John. He forgot those other words of His 
Lord concerning His life, — "I have power to lay it 
down, and I have power to take it again." The Lord 
had done the one already : He was soon to do the other, 
though His sorrowing disciple understood it not. 
Meanwhile we leave him, resting if possible from the 
weariness of the garden and the palace and Calvary, 
during that Friday night, which was to be followed 
by a day of continued sadness, and that by another 
night of sorrowful restlessness. 



CHAPTER XXVIII 
John at the Tomb 

" Now on the first day of the week cometh Mary Magdalene early, 
while it was yet dark, unto the tomb, and seeth the stone taken away 
from the tomb. She runneth therefore, and cometh to Simon Peter, 
and to the other disciple, whom Jesus loved. 

" Peter therefore went forth, and the other disciple, and they went 
toward the tomb. 

" Simon Peter . . . entered into the tomb. 

" Then entered in therefore the other disciple also, . . . and he 
saw and believed." — John xx. I, 2, 3, 6, 8. 

" Let us take John for our instructor in the swiftness of love, and 
Peter for our teacher in courage." — Stalker. 

" Oh, sacred day, sublimest day ! 
Oh, mystery unheard ! 
Death's hosts that claimed Him as their prey 

He scattered with a word ; 
And from the tomb He valiant came ; 
And ever blessed be His name." 

— Kingo. Trans. Hymns of Denmark. 

" Mine eye hath found that sepulchral rock 
That was the casket of HeavVs richest store." 

— Milton. — The Passion. 

Of the women who visited the tomb of Jesus on the 
morning of the Resurrection, John was especially in- 
terested in Mary Magdalene, from whom seven de- 

204 



John at the Tomb 205 



mons had gone out, probably in his presence; thus 
giving him opportunity to see the marvelous change 
from a most abject condition, to grateful devotion to 
her Healer, perhaps beyond that of any other one 
whom He healed. John long remembered her starting 
on her errand " while it was yet dark." So he re- 
membered Judas starting when " it was night" on his 
errand, of which Mary's was the sad result. One was 
a deed of love which no darkness hindered: the other 
was a deed of hate which no darkness prevented or 
concealed. 

John had a special reason for remembering Mary. 
When she had seen that the stone was taken away 
from the tomb, it had a different meaning to her from 
what it did when she and John saw it on Friday even- 
ing. And when she " found not the body of the Lord 
Jesus," she imagined that either friends had borne it 
away, or foes had robbed the tomb. In surprise, dis- 
appointment and anxiety, her first impulse was to 
make it known — to whom else than to him who had 
sorrowed with her at the stone-closed door? So she 
" ran "—not with unwomanly haste, but with the 
quickened step of woman's love — " to Simon Peter and 
to the other disciple whom Jesus loved." They were 
both loved, but not in the fuller sense elsewhere ap- 
plied to John. Astonished at her early call, startled at 
the wildness of her grief, sharing her anxiety, "they 



2o6 A Life of St, John 



ran both together" " toward the tomb" from which 
she had so hastily come. But it was an uneven race, 
John, younger and nimbler, " outran Peter and came 
first to the tomb." " Yet entered he not in." Rever- 
ence and awe make him pause where love has brought 
him. For a few moments he is alone. His earnest 
gaze confirms the report of Mary that somebody has 
" taken away the Lord." He can only ask, Who? 
Why ? Where ? No angel gives answer. Still his 
gaze is rewarded. " He seeth the linen cloths lying." 
These are silent witnesses that the precious body 
has not been hastily and rudely snatched away by 
unfriendly hands, such as had mangled it on the 
cross. 

Peter arriving, everywhere and evermore impulsive, 
enters at once where John fears to tread. He discov- 
ers what John had not seen, — "the napkin that was 
upon His head, not lying with the linen cloths, but 
rolled up in a place by itself." John does not tell 
whose head, so full is he of the thought of his 
Lord. 

" Then entered in therefore that other disciple also," 
says John of himself, showing the influence of his 
bolder companion upon him. Though the napkin es- 
caped his notice from without the tomb, it found a 
prominent place in his memory after he saw it. Who 
but an eye-witness would give us such details ? 



The Descent of the Holy Spirit 

Old Engraving Page 224 



John at the Tomb 207 

What does he mean us to infer from the " rolled" 
napkin put away, if not the calmness and carefulness 
and triumph of the Lord of Life as He tarried in His 
tomb long enough to lay aside the bandages of death. 
When he saw the careful arrangement of the grave- 
cloths, he believed" that Jesus had risen. We are 
not to infer from his mention of himself only that 
Peter did not share in this belief. We can believe that 
Luke does not complete the story when he says that 
Peter " departed to his home wondering at that which 
was come to pass." As they came down from the 
Mount of Transfiguration they were " questioning 
among themselves what the rising again from the dead 
should mean." As they came from the tomb they 
questioned no longer. 

We long for a yet fuller record than that which John 
has given of what passed when he and Peter were 
within the tomb. He frankly tells us that "as yet 
they knew not the Scriptures, that He must rise again 
from the dead." Neither prophecy, nor the Scriptures, 
nor the Lord's repeated declarations, had prepared 
them for this hour of fulfilment. 

We imagine them lingering in the tomb, talking of 
the past, recalling the words of their Lord, illumined 
in the very darkness of His sepulchre, and both won- 
dering what the future might reveal. At last they left 
the tomb together. There was no occasion now for 



208 



A Life of St* John 



John to outrun Peter. They were calm and joyful. 
There was nothing more to see or to do. "So the 
disciples went away again unto their own home." 

" But Mary was standing without at the tomb weep- 
ing." In these words John turns our thoughts from 
himself to her who had summoned him and Peter, and 
then followed them. After they had left the sepulchre 
she continued standing, bitterly weeping. She could 
not refrain from seeking that which she had told the 
disciples was not there. Her gaze was " at the very 
cause of her grief." "She stooped and looked into 
the tomb " as John had done. 

From the infancy of Jesus to His death there was no 
ministry of angels to men, though they ministered to 
Him. " The Master being by, it behooved the servant 
to keep silence." But the angelic voices that pro- 
claimed His birth, were heard again after His resurrec- 
tion. According to John's minute description Mary 
" beholdeth two angels in white sitting, one at the 
head, and one at the feet, where the body of Jesus had 
lain." The angelic silence was broken by them both, 
with the question, "Woman, why weepest thou" — so 
bitterly and continuously ? They might have added, 
"It is all without a cause." Her answer was quick 
and brief; and without any fear of the shining ones 
who lightened the gloomy tomb, and were ready to 
lighten her darkened spirit. Her reply was the echo 



John at the Tomb 209 

of her own words to Peter and John, slightly changed 
to show her personal loss; — " Because they have taken 
away my Lord, and I know not where they have laid 
Him." — Am I not wretched indeed? Is there not a 
cause ? Why should I check my tears ? 

To answer was needless. Were not the angels in 
the blessed secret which was immediately revealed ? 
Were they not glancing from within the tomb, over 
her bowed head, to the gently moving form without? 
Did Mary become suddenly conscious of some pres- 
ence as "she turns herself back, and beholdeth Jesus 
standing, and knew not that it was Jesus"? His 
question seemed an echo of the angelic voices, 
"Woman, why weepest thou?" with the added ques- 
tion, "Whom seekest thou?" This was the first ut- 
terance of the risen Lord. In the garden, at this early 
hour, who — so thought Mary — can this be but the 
gardener? As such she addressed Him, "Sir, If thou 
hast borne Him hence, tell me where thou hast laid 
Him, and I will take Him away." We can hardly re- 
strain a smile when we see how the strength of her 
love made her unmindful of the weakness that would 
attempt to "take Him away." 

"Jesus saith unto her, Mary." That name, that 
familiar voice, that loving tone, sent a thrill through 
her heart which the name " woman" had failed to ex- 
cite. More completely "she turned herself, and saith 



210 



A Life of St John 



unto Him, Rabboni," with all the devotion of her im- 
passioned soul. 

Let us recall John's account of Mary's report of her 
first visit to the tomb, full of sadness — " They have 
taken away the Lord" and then in contrast place by 
its side his record of her second report, full of gladness 
— "Mary Magdalene, cometh and telleth the disciples, 
/ have seen the Lord." The one was a mistaken in- 
ference; the other a blessed reality. Between these 
two utterances on the same day what revelations to 
them both. But the end was not yet. 

"When therefore it was evening, on that day, the 
first day of the week, and when the doors were shut 
where the disciples were, for fear of the Jews, Jesus 
came and stood in the midst, and saith unto them, 
Peace be unto you." So John describes the first meeting 
of Jesus with the disciples after His resurrection. He 
gives hints of some things of which other Evangelists 
are silent. With emphasis he notes " that day " as the 
day of days whose rising sun revealed resurrection 
glory. That "evening" must have recalled the last 
one on which they had been together. Then the Lord 
had said unto them, "Peace I leave with you." But 
the benediction had seemed almost a mockery, because 
of the sorrow which followed. But now it was re- 
peated with a renewed assurance of His power to be- 
stow it. Through fear of the Jews they had closed 



St. Peter and St. John at the Beautiful Gate 

Old Engraving Page 225 



John at the Tomb 2 1 1 

the doors of probably the same Upper Room where 
they had been assembled before. These doors were 
no barrier to His entry, any more than the stone to His 
leaving His tomb. 

As John alone preserved the incident of the pierced 
side, he alone tells how Jesus ''showed unto them His 
. . . side," and said to Thomas, at the next meet- 
ing, "Reach hither thy hand and thrust it into My 
side; " and how this was followed by Thomas' be- 
lieving exclamation, "My Lord, and my God." With 
this and the Lord's beatitude for other believing ones, 
John originally ended his story of the Lord, in these 
words, — " Many other signs therefore did Jesus in the 
presence of His disciples which are not written in this 
book: but these are written, that ye may believe that 
Jesus is the Christ, the Son of God; and that believing 
ye may have life in His name." 



CHAPTER XXIX 

" What Shall This Man Do?" 

" Jesus manifested Himself again to the disciples at the Sea of 
Tiberias." — John xxi. I. 

" There were together Simon Peter . . . and the sons of 
Zebedee." — v. 2. 

" Peter, turning about, seeth the disciple whom Jesus loved follow- 
ing." — v. 20. 

" Peter . . . saith to Jesus, Lord, and What shall this man 
do? " — v. 21. 

The twenty-first chapter of John's Gospel is without 
doubt an addition, written some time after the original 
Gospel was finished. Why this addition ? To an- 
swer the question we must recall the things of which 
the addition tells. They are of special interest in our 
studies of Peter and John. 

In our last chapter we were with John in Jerusalem. 

From there he carries us to the Sea of Tiberias. He 

tells us that he and his brother James, and Peter, with 

four others, "were there together." They were near 

their childhood home, where they had watched for the 

Messiah, and where, when He had appeared He called 

them to leave their fishing employment, and to become 
212 



" What Shall This Man Do > " 213 

fishers of men. They had been saddened by His death, 
then gladdened by His resurrection. He had told them 
to meet Him in Galilee. And now they were waiting 
for His coming. They were within sight of a boat 
from which perhaps some day they had fished. Peter, 
ever active and ready to do something, said to his 
companions, "I go a-fishing." As John had followed 
him into the tomb, he and the others followed him to 
the boat saying, "We also come with thee." Let 
John himself tell what happened. "They went forth 
and entered into the boat; and that night they took 
nothing. But when day was now breaking, Jesus 
stood on the beach: howbeit the disciples knew not 
that it was Jesus. Jesus therefore saith unto them, 
Children, have ye aught to eat ? They answered Him, 
No. And He said unto them, Cast the net on the right 
side of the boat, and ye shall find. They cast there- 
fore, and now they were not able to draw it for the 
multitude of fishes." 

Once more we are to find Peter and John the prom- 
inent figures, and see the difference between them, 
John being the first to understand, and Peter the first 
to act. Wherf John saw the multitude of fishes he 
remembered the same thing had happened before at 
the beginning of Christ's ministry. Looking toward 
the land, and whispering to Peter, he said, "It is the 
Lord." " So when Simon Peter heard that it was the 



214 A Life of St John 



Lord, he girt his coat about him " — out of reverence 
for his Master — " and cast himself into the sea," and 
swam or waded about one hundred yards to the beach. 
The other disciples followed in the boat, dragging the 
net with the fishes. John remembered their great size, 
and the number " an hundred and fifty and three." He 
says, " When they got out upon the land, they see a 
fire of coals there." Did it not remind him of another 
"fire of coals" of which he had already written, 
kindled in the court of the high-priestly palace where 
"Peter stood and warmed himself," and near which 
he denied his Lord three times ? If he did not recall 
that scene immediately, he did very soon. 

Jesus invited the disciples to eat of the meal he had 
prepared. As they did so they were filled with awe 
and reverence, "knowing that it was the Lord." In 
the light of the palace fire, "the Lord turned and 
looked upon Peter " — that only. But in the morning 
light on the seashore, "when they had broken their 
fast, Jesus saith to Simon Peter, Lovest thou Me ? " 
Three times, with some difference of meaning, gently 
and solemnly He asked the question as many times as 
Peter had denied Him. On Peter's fifst assurance of 
his love Christ gave him a new commission, "Feed 
My lambs." This was a humble work, — not so ex- 
alted as it is now — a test of Peter's fitness for Apostle- 
$hip. He was ready to accept it; and thus he showed 



" What Shall This Man Do > " 215 



his fitness for the enlarged commission, "Feed My 
sheep/' 

With what intense interest John must have listened 
to the conversation between his friend and their Lord. 
Was he not as ready as Peter to say, "Lord, Thou 
knowest all things; Thou knowest that I love Thee " ? 
In the end John fulfilled the commission, "Feed My 
lambs," better than either Peter or any of the other 
Apostles. Of them all he had the most of the child- 
like spirit. He may fittingly be called the Apostle of 
Childhood. 

Peter was told by the Lord something about his own 
future, — how in faithful service for his Master he 
would be persecuted, and "by what manner of death 
he should glorify God." By this his crucifixion is 
apparently meant. As John listened, perhaps he 
wondered what his own future would be. He was 
ready to share in service with Peter. Was he not also 
ready to share in his fate, whatever it might be ? 

" Follow Me," said Jesus to Peter. They seem to 
have started together away from the group. John felt 
that he must not be thus separated from his friend and 
his Lord. Though he had not been invited to join 
them, he started to do so, as if the command to Peter 
had been also for himself. "Peter, turning about, 
seeth the disciple whom Jesus loved following; which 
also leaned back on His breast at the supper, and said. 



216 A Life of St John 

Lord, who is he that betrayeth Thee?" As Peter at 
the supper beckoned unto John to ask that question 
concerning Judas, is it not possible that John now 
beckoned to Peter to ask Christ concerning himself ? 
However this may be, ''Peter, seeing him, saith to 
Jesus, Lord, what shall this man do ?" or, as it is inter- 
preted, " Lord — and this man, what ? " It is as if he had 
said, " Will John also die a martyr's death, as you have 
said I shall die ? " It is not strange that he wanted to 
know the future of his friend. But he did not receive 
the answer he sought, for " Jesus saith unto him, 
If I will that he tarry till I come, what is that to 
thee ? " 

These words may mean that John would live to old 
age and escape martyrdom, which became true. But 
this was not the meaning which Christians of his day 
put into them. They had the mistaken idea that 
Christ, having ascended to Heaven, would soon come 
again. They also believed that John would live until 
Christ's second coming. " This saying therefore went 
forth among the brethren, that that disciple should not 
die." John was unwilling to have this mistake con- 
cerning Christ's words repeated over and over wher- 
ever he was known. So he determined to correct the 
false report by adding what is the twenty-first chapter 
of His Gospel, telling just what Christ did say, and 
the circumstances in which He uttered the words to 



" What Shalt This Man Do? " 217 

Peter concerning John. His testimony is this : — 
" Jesus said not unto him, he shall not die; but, If I 
will that he tarry till I come, what is that to thee ? 
Follow thou Me." 

Peter became the suffering; John the waiting disci- 
ple, "tarrying" a long time, even after his friend was 
crucified, and all his fellow-Apostles had died, prob- 
ably by martyrdom. 

But after all that John wrote to correct the mistaken 
report concerning His death, tradition would not let 
him die. It affirmed that although he was thrown 
into a caldron of boiling oil at Rome, and though he 
was compelled to drink hemlock, he was unharmed; 
and that though he was buried, the earth above his 
grave heaved with his breathing, as if, still living, he 
was tarrying until Christ should return. 

" What shall this man "— John— " do ? " asked Peter. 
He found partial answer in what they did together for 
the early Christian Church, until John saw "by what 
manner of death Peter should glorify God." And 
then that church found yet fuller answer in John's 
labors for it while alone he " tarried " long among 
them. 

When John tells us that Peter turned and saw him 
following, we recall the hour when Andrew and he 
timidly walked along the Jordan banks, and " Jesus 
turned and saw them following," and welcomed their 



2l8 



A Life of St. John 



approach and encouraged them in familiar conversa- 
tion. How changed is all now! John does not ask 
as before, " Where dwellest Thou ?" Nor does Jesus 
bid him "Come and see." He who has become the 
favored disciple is now better prepared than then to 
serve his Master, following in the path they had trod 
together, and having an abiding sense of the blessed 
though unseen Presence, until his Lord shall bid him, 
';Come and see" My heavenly abode, and evermore 
" be with Me where I am," and share at last, without 
unholy ambition, the glory of My Throne." 



CHAPTER XXX 



St. John a Pillar- Apostle in the Early Chris- 
tian Church 

" James and Cephas and John, they who are reputed to be pillars." 
— Paul, Gal. ii. 9. 

" They went up into the upper chamber where they were abiding ; 
both Peter and John and James and Andrew, Philip, . . ." — Acts 
i. 13. 

" When the day of Pentecost was now come, they were all together 
m one place." — Acts ii. I. 

" An angel of the Lord by night opened the prison doors, and 
brought them out." — Acts v. 19. 

" Now when the Apostles which were in Jerusalem heard that 
Samaria had received the word of the Lord, they sent unto them 
Peter and John." — Acts viii. 14. 

" He (Herod) killed James the brother of John with the sword." — 
Acts xii. 2. 

The next place where we may think of John with 
his Lord was on a mountain in Galilee. At least once 
before His death, and twice after His resurrection, He 
directed His Disciples to meet Him there. For what 
purpose ? Evidently to receive His final commission. 

" Jesus came to them and spake unto them, saying, 

All authority hath been given unto Me in Heaven and 

219 



220 



A Life of St John 



on earth. Go ye therefore, and make disciples of all 
the nations, baptizing them into the name of the Fa- 
ther and of the Son and of the Holy Ghost: teaching 
them to observe all things whatsoever I commanded 
you: and lo, I am with you alway, even unto the end 
of the world/' 

But the disciples were not yet prepared to fulfil this 
commission. So He appointed another meeting, to be 
held in Jerusalem, where He met them, "speaking of 
the things pertaining to the kingdom of God." Here 
the command on the mountain was limited by another 
— not to depart from Jerusalem immediately. " Wait " 
said He, "for the promise of the Father which you 
heard from Me." That promise we find in John's 
record:— " I will pray the Father, and He shall give 
you another Comforter, that He may abide with you 
forever." " The Comforter, which is the Holy Ghost, 
shall teach you all things." " He shall testify of Me." 
In the fulfilment of that promise, the disciples were 
to find the preparation to "go" and "preach." For 
that preparation they were to " wait." 

Jesus then reminds them of the assurance given by 
John the Baptist concerning Himself : — " He shall bap- 
tize you with the Holy Ghost." Once more John is 
carried back to the Jordan, and reminded of the time 
when he and Jesus had been baptized. All those 
former scenes must have been recalled when Jesus at 



St. John a Pillar-Apostle 221 

the final meeting in Jerusalem declared, "John truly 
baptized with water, but ye shall be baptized with the 
Holy Ghost not many days hence." 

These words revived in the disciples the hope which 
had died in them when Jesus died upon the cross. So, 
with yet mistaken ideas, they asked, "Lord, wilt 
Thou at this time restore again the kingdom to 
Israel?" John and the rest of the Bethsaidan band, 
who had heard the Baptist say that the kingdom of 
God was at hand, hoped that "at this time" it would 
appear. But, as when Jesus gave no direct answer to 
the two pairs of brothers on Olivet concerning the 
time of the destruction of Jerusalem, or to Peter's 
question concerning John's future, so now He avoided 
a direct answer to this last question. He reminded 
them of something more important for them than 
knowledge of the future: that was their own duty, — 
not to reign, but to be witnesses for Him, first in Jeru- 
salem, then throughout Judaea, then in Samaria, then 
' ' unto the uttermost parts of the earth. " Yet this could 
not be until they had "received power after that the 
Holy Ghost had come upon them." This was prom- 
ised them : they did not clearly understand what was 
meant: they were waiting to see. 

" He led them out until they were over against 
Bethany," — well-remembered Bethany. From there 
Jesus had made His triumphal entry into the City of 



222 A Life of St John 

the Great King: from there He would make a more 
glorious entry into the New Jerusalem. John was not 
His herald now. He, with the other ten, was "led" 
by Him to witness His departure. 

As He ascended Olivet the last time, did He not give 
a parting glance down the slope into the village below, 
His eye resting on the home of those He loved, made 
radiant for us by the search-light thrown upon it by 
the loved disciple at His side ? In thought did He not 
say, " Lazarus, Martha, Mary, farewell." 

The lifted hands, the parting blessing, the luminous 
cloud, and the vanishing form — such is the brief story 
of the Ascension. 

"Ye men of Galilee, why stand ye looking into 
Heaven ?" The questioners were two angels. With- 
out waiting for answer, they gave promise of Jesus' 
return. "Then returned the disciples unto Jerusalem 
from the Mount called Olivet." Whither bound ? We 
are told, "They went up into the upper chamber." 
No longer simply large upper room " to which 
Jesus had told Peter and John they would be guided. 
Were they not now the guide of the nine thither, to 
the place where they had six weeks before " prepared " 
for the Passover? Did not the goodman of the house 
give the Disciples a second welcome, and offer it to 
them as a temporary place for the Christian Church ? 
So it would appear, for again we are told, " they were 



St John a Pillar-Apostle 223 

there abiding." Once more Luke gives their names, in 
the Acts as he did in his Gospel. All except Judas 
answered, in that upper room, to the roll call of the 
company scattered from Gethsemane, but reunited in 
a closer union. In each of Luke's lists he begins with 
the Bethsaidan band. But he does not preserve the 
same order. In the latter he begins, not with the two 
pairs of brothers as such — Peter and Andrew, James 
and John, — but with the Apostles whom Christ had 
drawn into His inner circle, Peter, John and James, 
naming first the two who were already becoming the 
acknowledged leaders of the Christian band. In that 
list we find the name of Andrew recorded the last time 
in Holy Writ. 

But the eleven were not alone: others resorted 
thither for the same purpose. What was that pur- 
pose ? and who were some of them ? This is the 
answer: — " These all with one accord continued stead- 
fastly in prayer, with the women, and Mary the 
Mother of Jesus, and with His brethren." 

It is here, for the last time, that we read of Mary, 
in the Gospels. In what better place could we bid her 
farewell than in the room consecrated by the presence 
of her Son. How we rejoice with her that in that 
place the longing of her heart must have been satisfied 
as she joined "with one accord in prayer . . . 
with His brethren " — her sons who during His life had 



224 A Life of St John 



not believed on Him. What a welcome to that room 
did they receive from John, their adopted brother ! 
May we not indulge the thought that among "the 
women" were her own daughters; and that we hear 
her joyfully asking the once carping question of the 
Jews concerning "the carpenter's son," but with 
changed meaning, saying, "His sisters, are they not 
all with us?" If so "His Mother called Mary," "and 
His brethren," "and His sisters," and John the adopted 
son and brother, were at last a blessed family indeed. 
Mary on her knees with her children around her, re- 
joicing in God her Saviour, of whom she had sung in 
the infancy of her Son — that certainly is a fitting scene 
to be the last in which we behold the Mother of 
Jesus. 

" When the day of Pentecost was now come, they 
were all together in one place." They were united in 
feeling, purpose and devotion, in the "one place," the 
home of the early Church. 

The hour had come for the fulfilment of the prom- 
ise of their Lord, for which they were to tarry in Jeru- 
salem and wait. There was a great miracle,— a sound 
from Heaven as of the rushing of a mighty wind 
which filled the house. Flame-like tongues, having 
the appearance of fire rested on the heads of the disci- 
ples, who were " all filled with the Holy Ghost." He 
gave them utterance as they spoke in languages they 



St John a Pillar-Apostle 225 

had not known before. Crowds of foreigners in the 
city "were confounded because that every man heard 
them speaking in his own language." 

On the morning of that day the Church numbered 
one hundred and twenty. "There were added unto 
them in that day about three thousand souls." 

St. John was one of those filled with the Holy 
Ghost, according to the prophecy he had heard by the 
Baptist, and the promise by Christ. On him rested a ' 
fiery tongue. To him the Spirit gave utterance, per- 
haps in the languages of those amongvwhom he was to 
labor in Asia Minor, from where some of these stran- 
gers had come. He was in full sympathy with that 
Christian company, an actor with them, a leader of 
them, a pillar for them strong and immovable. 

But the Upper Room was not the only place where 
John worshiped. The Temple was still a sanctuary 
where such as he communed with God. The hour 
for the evening prayer was nearing when "Peter and 
John were going up into the Temple." They reached 
the Beautiful Gate, which Josephus describes as made 
of Corinthian brass, surpassing in beauty other temple 
gates, even those which were overlaid with silver and 
gold. By it they saw what doubtless they had often 
seen before, a lame man who, during most of the 
forty years of his life, had been daily brought thither. 
His weakness was a great contrast to the massive 



226 A Life of St John 



strength of the pillar against which he leaned, as he 
counted the long hours and the coins he received in 
charity. His haggard appearance and ugly deformity 
were a greater contrast to the richness and symmetry 
of the gate which was so fittingly " called Beautiful." 

Was there something especially benignant in the 
faces of the two Apostles, that encouraged the poor 
creature to hail them as he saw them " about to go 
into the Temple " ? They were willingly detained. 
" Peter, fastening his eyes on him, with John, said, 
' Look on us.' " A gift was bestowed richer far than 
that for which he had hoped. They were full of joy 
themselves, and of pity for him, and of a sense of 
the power of their Lord, so often exercised in their 
presence. Therefore the command, "In the name of 
Jesus Christ of Nazareth, walk." 

That was a strange sight to those who had long 
known the beggar, as he held Peter with one hand 
and John with the other, as if leading them into the 
Temple, into which he entered, "walking, and leap- 
ing, and praising God." 

The glad shout of the healed man attracted a crowd 
around him, ' ' greatly wondering." The Apostles de- 
clared that the miracle was by no power of their 
own, but by that of Jesus who had been killed, but 
had risen from the dead. For this they were arrested 
and put in prison — strange place for such men and for 



St John a Pillar-Apostle 227 

such a reason. On the next day they were brought 
before the rulers who demanded by what power they 
had done this thing. Again the disciples declared it 
was in the name of Jesus Christ of Nazareth, whom 
the Jews crucified, but whom God had raised from 
the dead. The rulers were amazed when "they saw 
the boldness of Peter and John." They had knov/n 
the power of Jesus' words: they saw a like power in 
the words of the Apostles, whom they were assured 
had been with Him and been aided by Him. But this 
did not check their rage, which was increased as they 
saw how many believed the Apostles. The three 
thousand converts on the day of Pentecost were in- 
creased to five thousand. 

As leaders of the Christian company Peter and John 
were again put into prison — into the public jail for 
malefactors. But the divine power which had been 
used through them was now used for them. A solemn 
warning was given to the daring wickedness of the 
rulers. When they thought their prisoners kept < 4 ' with 
all safety," in the darkness, behind bolted doors, "an 
angel of the Lord by night opened the prison doors, 
and brought them out, and said, ' Go ye, and stand 
and speak in the temple to the people all the words of 
this Life.'" 

We know not the manner in which he led them out 
as he invisibly opened and closed the doors through 



228 



A Life of St. John 



which they passed, to obey without fear the heavenly 
bidding. With consternation the rulers heard a mes- 
senger declare, in words almost echoing the angel's 
command, "Behold the men whom ye put in prison 
are in the temple standing and teaching the people." 

Persecution scattered Christians who fled from Jeru- 
salem, telling wherever they went, of Christ as the 
Saviour. A deacon named Philip preached in Samaria 
with great effect. "Now when the Apostles which 
were at Jerusalem heard that Samaria had received the 
word of God, they sent unto them Peter and John, 
who, when they were come down, prayed for them 
that they might receive the Holy Ghost." 

These two were chosen because they had taken the 
most active part in establishing the church in Jerusa- 
lem, and were specially fitted for similar work else- 
where. With what peculiar feelings John must have 
entered Samaria. He must have recalled a day when 
hot and weary he had journeyed thither with his Lord 
and met the Samaritaness at the well. Perhaps he 
now met her again, and together they talked over that 
wonderful conversation which made her the first 
missionary to her people, many of whom declared, 
"We know that this is indeed the Saviour of the 
world." 

Did John on this visit enter into "a village of the 
Samaritans" — the same where he had said, "Lord, 



St John a Pillar-Apostle 229 

wilt Thou that we bid fire to come down from heaven 
and consume them ?" Is it of them that it is now said 
he "prayed for them"? His fire of indignation and 
revenge had changed to the fire of love. The pente- 
costal flames had rested on his head. 

Once more — only once — we find the names of James 
and John together. One short sentence, full of pathos, 
of injustice and cruelty, of affection and sorrow, tells 
a story of the early Church: Herod "killed James the 
brother of John with the sword." He was the first 
martyr of the Apostles. The smaller circle of the 
three, and the larger one of the twelve, is broken. 
For these brothers we may take up David's lamenta- 
tion over Saul and Jonathan, slightly changed, and 
say, " They were lovely and pleasant in their lives: but 
in their death they were divided," — for through half a 
century John mourned the loss of his loved companion 
from childhood. 

After James — one of the three whom Paul named 
pillars — had fallen, the other two, Peter and John, stood 
for awhile side by side in strength and beauty. To 
each of them he might have given the name Jachin by 
which one of the pillars of Solomon's temple was 
called, meaning, "whom God strengthens." Peter 
was the next to fall, after which John long stood 
alone, until at last the three whom first we saw by the 
Sea of Galilee, stood together by the glassy sea, in 



230 A Life of St John 

each of them fulfilled the promise made through John, 
by their Lord, — " He that overcometh, I will make him 
a pillar in the Temple of my God, and he shall go out 
thence no more." 



CHAPTER XXXI 



Last Days 

" I John . . . was in the isle that is called Patmos, for the 
word of God, and the testimony of Jesus. . . . And I heard be- 
hind me a great voice, as of a trumpet saying, What thou seest, write 
in a book, and send it to the seven churches." — Rev. i. 9-11. 

" Since I, whom Christ's mouth taught, was bidden teach, 
I went, for many years, about the world, 
Saying, ' It was so ; so I heard and saw,' 
Speaking as the case asked ; and men believed. 
Afterward came the message to myself 
In Patmos Isle. I was not bidden teach, 
But simply listen, take a book and write, 
Nor set down other than the given word, 
With nothing left to my arbitrament 
To choose or change; I wrote, and men believed." 

From Samaria John with Peter "returned to Jerusa- 
lem." This is the last record of him in the Acts. We 
have but little information concerning him after that 
event. He suddenly disappears. We have two 
glimpses of him which are historic, and several 
through shadowy traditions. 

There was a very important meeting in Jerusalem to 
settle certain questions in which the early Church was 
greatly interested, and about which there had been 

231 



232 A Life of St John 

much difference in judgment and feeling. St. Paul 
was present. He says that St. John was there, one of 
the three Pillar-Apostles who gave to him and Barna- 
bas "the right hands of fellowship." This is the only 
time of which we certainly know of the meeting of 
these two Apostles; though we have imagined the 
possibility of John's visiting the school of Gamaliel, 
'and worshiping in the Temple when young Saul was 
in Jerusalem. From this time, a. d., 50, we lose sight 
of John and do not see him again until a. d., 68, in the 
Isle of Patmos. As his Lord was hidden eighteen 
years, from the time of His boyhood visit to Jerusalem 
until He entered on His public ministry, so long His 
disciple is concealed from our view. Leaving Jerusa- 
lem he probably never returned. Why he left we do 
not know. It may have been because of persecutions. 
Perhaps the death of Mary relieved him from the charge 
we may believe he had faithfully kept, and thus made 
it possible for him to go about like other Apostles to 
preach the Gospel. If so we have no hint in what di- 
rection he went. He may have gone directly to Eph- 
esus. On reaching it perhaps he found a welcome 
from some who had heard him speak in their own 
language on the day of Pentecost. It was a populous 
city, wealthy and wicked. Its magnificent Temple of 
Diana was one of the seven wonders of the world. Its 
ruins give us a hint of its former glory. 



Last Days 233 

All the traditions of early times make Ephesus the 
home of St. John in the latter part of his life. From it 
as a centre he ministered to the Churches of Asia 
Minor. 

Gospel truth found its way thither, even before Paul 
made it the centre of his third missionary tour. He 
was driven from it, but he left the foundation of a 
Christian Church, upon which John builded. There 1 
were like foundations in at least six other important 
cities of Asia Minor — Smyrna, Pergamum, Thyatira, 
Sardis, Philadelphia and Laodicea. 

The silence of the latter half of St. John's life is 
broken but once, and that by himself. He tells us 
that he " was in the isle that is called Patmos." It 
was not far from Ephesus, within a day's sail. It is a 
huge rock, rugged and barren, only a few miles in 
length. 

Why was John in Patmos ? He says, " for the word 
of God and the testimony of Jesus." What does he 
mean by this ? Perhaps that he was led thither by 
circumstances of which we do not know, or by the 
guidance of the Spirit of God, who there would make 
wonderful revelations to him. But more probably he 
was banished thither for the preaching of the Gospel 
of Jesus, and for being a faithful follower of Him, not- 
withstanding the persecutions of Nero or Domitian. 
As told in an ancient Latin hymn, — 



234 



A Life of St John 



] " To desert islands banished, 

With God the exile dwells, 
And sees the future glory 
His mystic writing tells. 5 ' 

The grotto of La Scala may have been the spot from 
which he looked out upon the /Egean Sea, and up- 
ward into the heavens, communing in solitude with 
his own thoughts, or with his Lord for whom he was 
there. Patmos was for this a fitting place, whether 
he had gone there from his own choice, or had been 
driven thither by the cruelty of his persecutor. In 
such solitude did Milton muse, and Bunyan dream. 

It was the " Lord's Day," says John. He alone, and 
at this time only, uses that name with which we have 
become familiar, though it may have been in common 
use among the early Christians. It meant much to 
John, even more than to us. It was a reminder of the 
day when he looked into, and then entered, the tomb 
of his Lord, and believed that He had risen from the 
dead. 

His meditations may have been aided by Old Testa- 
ment Manuscripts, his only companions; especially 
that of Daniel, in which it is claimed " the spirit and 
imagery of the Book of Revelation is steeped." 

What a contrast there was between the peaceful 
waves of Gennesaret, creeping silently upon the sandy 
beach of his childhood home, and the breakers dash- 



Last Days 235 

ing upon the rocky coast of his exile abode in his old 
age! How suggestive of the calm and turmoil of his 
life! 

But his musings were suddenly broken by "a great 
voice, as of a trumpet," giving a command — "What 
thou seest, write in a book." He says, "I turned to 
see the voice that spake with me." He beheld his 
Lord in greater grandeur than he had seen Him on 
earth, even on Hermon. As he gazed upon the divine 
figure he must have exclaimed, 

" Can this be He who used to stray, 
A pilgrim on the world's highway, 
Oppressed by power, and mocked by pride, 
The Nazarene, the Crucified ! " 

We do not wonder that he says, — "When I saw 
Him, I fell at His feet as one dead/' So had Paul done 
when the Lord appeared to him -at Damascus. John 
adds, "He laid His right hand upon me, saying, Fear 
not." The words seem almost an echo from the Holy 
Mount, — "Jesus came and touched them, and said, 
Arise, and be not afraid." 

The command to John was renewed, to write — of 
things which he had seen, and what he v/as yet to be- 
hold. The early Christians called him the Eagle, 
meaning that of all the sacred writers he had the lofti- 
est visions of divine truth. 

John's writings are of three kinds, the Book of The 



236 A Life of St John 

Revelation of the secret purposes of God; his Gospel; 
and his three Epistles or letters. 

Although The Revelation is the last of the books of 
the Bible, it is probably the first of those by John. It 
contains messages from the Lord in Heaven to the 
seven churches in Asia, which we have mentioned, 
concerning their virtues and their failings. To each 
was given a special promise of reward to those who 
overcame sin, and were faithful to Christ. From this 
Revelation of John we get our imagery of Heaven, 
helping us to understand something of its glory. 

His Gospel is supposed to have been written next. 
Why did he write it ? As we have noticed, Matthew, 
Mark and Luke had already written their Gospels. But 
there was abundant reason for John's writing the 
fourth Gospel. We need not doubt the tradition that 
he was urged to do so by the disciples, elders and 
bishops of the early Church. They had heard him tell 
much concerning Christ of which the first three Evan- 
gelists had not told. These things were too precious 
to be forgotten, or to be changed by frequent repeti- 
tion after his lips were silent. That must be soon, for 
he was very old, having long passed the limit of human 
age. They had listened to the story of the early call 
of the disciples, and of the first miracle at Cana, and of 
the night visit of Nicodemus to Jesus, and of the talk 
by the well of Samaria with the Samaritaness, and of 



Last Days 237 

the washing of the disciples' feet, and of many other 
things which Jesus said and did of which no one had 
written. In John's talks with Christians, and his 
preaching in their churches, he explained fully and 
simply the teachings of Jesus, as no one else had done, 
or could do. They longed for a record of them, that 
they might read it themselves, and leave it to their 
children, and those who never could hear the words 
from his lips. 

So St. John wrote his Gospel, giving to his first 
readers his great reason, — " These are written that ye 
may believe that Jesus is the Christ, the Son of God; 
and that believing ye may have life in His name." 

For the writing of his first Epistle he also gives a 
reason, saying, — "That which we have heard, that 
which we have seen with our eyes, that which we be- 
held, and our hands handled concerning the word of 
life, . . . that . . . declare we unto you also, 
that ye also may have fellowship with us." 

Through these words John draws us very near to 
his Lord and ours, Whom we behold through his eyes, 
and hear through his ears. We almost feel the grasp 
of a divine yet human hand. 

The great theme is the love of God, or as Luther ex- 
presses it, "The main substance of this Epistle relates 
to love." John's Gospel abounds in declarations and 
illustration of this greatest of truths, but it does not 



238 A Life of St John 

contain the phrase in this Epistle in which he sums 
up the whole Gospel, "God is Love." Because of 
John's deep sense of God's love, and because of the 
depth of his own love, the Beloved Apostle is called, 
The Apostle of Love. 

John's second Epistle should be of special interest to 
the young. From it we infer that there were two 
Christian homes, in each of which John took delight. 
The mothers were sisters. His letter is addressed to 
"The elect lady" — or as she is sometimes called the 
Lady Electa — and her children. John tells of his love 
and that of others for them, — Mother and children — 
because of their Christian character. He tells of his 
great joy because of the children "walking in the 
truth " — living as children should live who have 
learned of the teachings of Christ. 

From the group of children around him in the home 
where he wrote, he sends messages to their aunt, say- 
ing, "The children of thine elect sister salute thee." 
How the children of Electa must have prized that let- 
ter! How little they thought that nineteen hundred 
years after they received it, other children would read 
it, and think how happy were those who had the 
Apostle John for their friend. 

This letter is one of the things that revealed his 
child-like spirit. We remember the time when he did 
not have that spirit. At last he did have it because he 



Last Days 239 

became so much like his Master who loved the little 
ones, and taught His disciples to do the same. 

John thought of the child-spirit as the Christ-spirit, 
whether it was in the old or the young. He called 
all who had it children. He called those to whom he 
ministered in his old age his little children. This he 
does in the last sentence of his last letter to the Chris- 
tian church, — "My little children, guard yourselves 
from idols." 

Because of his own child-like spirit and his seeking 
to cultivate it in others, and because of his manifest 
interest in children, he may be called the Apostle of 
Childhood. 

There is a beautiful tradition concerning him, that in 
his old age, when he was too feeble to walk to the 
church or to preach, he was carried thither, and said 
again and again, — " Little children, love one another." 
Some said, " Master, why dost thou always say this ?" 
He replied, "It is the Lord's command, and if this 
alone is done, it is enough." Of his death at the prob- 
able age of about one hundred nothing is known. 
It is claimed that there is a sacred spot somewhere 
among the tangled thickets of Mt. Prion which looks 
down on Ephesus where his body was laid. 

There is a tradition, inconsistent with the supposi- 
tion that Mary died in Jerusalem, that she accompanied 
John to Ephesus and was buried near him ; her eyes 



240 A Life of St John 

having been closed by him on whom her Son had 
looked with dimming vision, commending her to his 
loving care. 

No magnificent tomb marks the place of John's 
burial. None is needed. But there are richer and 
abundant memorials of St. John the Divine — an im- 
perishable name because that of the Beloved 
Disciple of Him Whose name is above every name. 



CHAPTER XXXII 



A Retrospect 

How wonderful and charming a history is that of 
St. John ! Our glimpses of him have been few and 
often-times indistinct ; but they have been enough in 
number and clearness to reveal a noble and lovable 
character. 

We saw him first on the sea-shore of Gennesaret, 
not differing from any other Galilean boy. We watched 
him playing and fishing with his Bethsaidan com- 
panions, none of them thinking of how long their 
friendship would be continued, or in what new and 
strange circumstances of joy and sorrow, hope and 
fear, disappointment and glad surprises, that com- 
panionship would become closer and closer. 

We saw john in his rambles about his home, amid 
scenes beautiful in themselves, which became sacred 
because of what he there beheld and heard. 

We discovered his relationship to a child in Nazareth 
whom he did not know at first as the most wonder- 
ful being in the world. 

We entered his home and visited the school where 
he was taught of Him who was called the coming 

241 



242 



A Life of St John 



Messiah; but who had already come, though his par- 
ents and teachers knew it not. 

We followed him as a Jewish boy into the Temple, 
whose glories were to become more glorious in his 
manhood by what he beheld therein. 
* We saw him on the Jordan, standing with his 
kindred and namesake, who pointed him to Jesus as 
the Messiah for whom he had been looking. From 
that hour we have known him as a disciple of Jesus, 
later as one of his twelve Apostles, then one of the 
chosen three, then the one — the beloved Disciple. 

Through his eyes we have beheld the wonderful 
works of our Lord: with his ears we have heard the 
most wonderful words ever spoken to man. We have 
caught glimpses of him in most wonderful scenes 
which he was almost the only one to behold— amid 
the glories of the transfiguration, in the death-cham- 
ber changed to that of life, in the shadows of Geth- 
semane. 

We have learned through John the sacredness of 
human friendships, made closer and holier by friend- 
ship with the loved and loving Lord. He has been 
our guide to the .Upper Room of joy and sadness ; 
to the Priestly Palace of suffering and of shame ; 
to the cross of agony and death ; to the tomb of sur- 
prise and exaltation ; to the mount of final blessing 
and ascension. 



A Retrospect 243 

John saw what kings and prophets longed to see, 
but died without the sight — the Messiah come. He 
witnessed probably all the miracles of Jesus, from his 
first in Cana as a guest, to his last on the sea-shore as 
a host — the signs of divine power inspired by pity and 
love. He looked upon the enthusiastic but mistaken 
throng who in Galilee would force upon Jesus an un- 
welcome crown ; then upon the multitudes who 
hailed him with hosannas on Olivet ; then the 
maddened crowd who shouted through the streets 
of Jerusalem, " Crucify Him." He witnessed Christ's 
movements when the multitudes gathered about Him 
for instruction and healing, and when he withdrew 
from them to pray. His eyes were dazzled by the 
brightness of the transfiguration as he looked upon the 
form which at last was enshrouded in darkness on 
Calvary. With another vision he beheld that form in 
Heaven itself. 

On the Jordan he beheld Jesus as the Lamb of God 
which was to be offered as a sacrifice. He saw the 
cross become His altar of sacrifice, and then in Heaven 
discerned Him as the " Lamb as it had been slain." 
He was witness of Christ's joys and sorrows, shame 
and suffering, humiliation and exaltation, entering into 
them more fully than did any other human being. 

From the hour in which John stood with the Baptist 
who told him to behold Jesus, his eye was upon Him, 



244 A Life of St John 

until, because there was no more for him to behold of 
his Lord on earth, the angels asked, "Why stand ye 
gazing?" Having seen Him " lifted up" on a be- 
clouded cross, he saw Him "taken up " as a glorious 
" cloud received Him out of sight." 

John heard wondrous things. He became familiar 
with his Lord's voice, its tones of instruction and ex- 
hortation, warning and reproof, invitation and affec- 
tion, forgiveness and benediction, prayer and praise, 
depression and agony, joy and triumph. He was no 
careless listener to the words spoken to Jesus — those of 
inquiry and pleading, hypocrisy and contempt, mock- 
ery and deceit, hatred and love. Beside his Lord, he 
heard saintly voices, and the voice of the Father. 

Much that John saw and heard when with his Lord 
he has made known. We imagine some things were 
too tender and sacred for others' ears: concerning such 
his lips were sealed. Other things were too precious 
for silence: of such he is the most distinct echo. His 
Gospel is often a commentary on the other three. He 
was an eye-witness of most of the events of which he 
tells. His Gospel is rich with illuminated texts. 
Having the best understanding of "the words of the 
Lord Jesus," he is the fullest reporter of His teachings. 
Having the deepest insight into the heart of hearts 
of his Lord, he is its clearest revealer. While 
many others grasped separate truths, he placed them 



A Retrospect 245 



side by side in harmony and unity, and thus held them 
up and revealed them to mankind. His Lord's words 
were the most sacred treasures of his memory: his 
greatest joy was to bring them forth for others to view 
and admire, that they too might be inspired thereby to 
"love and good works." Without erasing aught from 
the pictures drawn by his fellow-Evangelists, he has 
added to, and filled in, and re-touched with a sympa- 
thizing hand. So familiar had he become with his 
Lord's countenance, with all its varied expressions, 
and so skilful was he in reproducing them, that his 
composite portrait is the most beautiful and im- 
pressive of all attempts to portray "the human face 
divine." 

Standing outside of some grand cathedral, before its 
stained window, we mark the figures with their rich 
depth of color. Passing within we see the same 
figures, but the outline is more distinct; the colors 
are richer, and with more harmonious blending. So 
sometimes we seem to stand with the three Evangelists 
outside the Gospel Cathedral; and then with John 
within. 

Like Ruth in the field of Boaz he followed the 
reapers — the first three Evangelists in the field of their 
Lord, — to "glean even among the sheaves." He 
"gleaned in the field until evening," the close of the 
long day of his life, "and beat out that he had 



246 A Life of St John 

gleaned/' and gave it to others. There was not need 
for them to ask him, "Where hast thou gleaned ? " 
There was only one field from which such harvest 
could be gathered. Rather could they say as Naomi 
to Ruth, 4 'Blessed is he that did take knowledge of 
thee." 

There have been more noted illustrations of change 
in character than is furnished in St. John. His early 
life was not profligate like that of John Newton or 
John Bunyan. And yet the change in him was marked 
enough to furnish an exhibition of contrast, showing 
the power of Christ's teachings and example upon 
him, until he reached an unwonted degree of per- 
fection. He combined the noblest traits of the loftiest 
manhood and womanhood, with the simplicity of 
childhood. His human kinship to Jesus illustrated but 
faintly the closer and tenderer relation formed by the 
transforming of his spirit into the likeness of Christ. 
This was more royal than any merely human relation- 
ship. It was the closest relation of which we know 
of the perfect Christ with imperfect man. We have 
watched the changes in John's spirit, and seen his 
imperfections smoothed away, and his character so 
polished that it became the brightest reflector of the 
image of Jesus Christ. Yet from the first there were 
budding virtues in him which Mary Magdalene's sup- 
posed gardener brought to perfection. 



A Retrospect 247 

In history John stands and must ever stand alone. 
He was one of the two who first accepted the call of 
Christ to come to Him: he was the last of the Apostles 
to repeat, in another and yet as true a sense, that 
invitation to multitudes of men. He was one of those 
two who first saw what may be called the beginning 
of the Christian Church, in the little booth by the 
Jordan : and the last one of the Twelve to remember 
its fuller establishments in the Upper Chamber of 
Jerusalem. He was the last man who had seen the 
last prophet who told of the coming Messiah; and was 
the last Evangelist to tell that He had come. He was 
one of the three who were the last to behold the 
Shechinah, and to whom came the voice of God the 
Father. 

John was the lone disciple in the palace of the high 
priest, witnessing the injustice, mockery, and cruelty 
before Pilate; the last one with whom the Lord spoke 
and on whom His eye rested before His death. He 
was the lone disciple to gaze upon the cross and wit- 
ness the dying agonies; the first to look into the 
deserted tomb; the first of whom we are told that he 
believed the Lord had risen therefrom. The last 
survivor of the Apostolic band, he had the fullest 
opportunity to witness the fulfilment of prophecies of 
which he was a careful student and clear interpreter. 
He saw the sad close of the Jewish dispensation, and 



2 4 8 



A Life of St* John 



the glorious beginning of Christianity. He saw the 
Holy City overthrown, as Christ declared to Him on 
Olivet that it would be, and had a vision of the New 
Jerusalem of which the old was a consecrated type, at 
last profaned. 

Of the golden Apostolic chain he was the last link 
binding the Church to its Lord. He was the last 
known human kindred of the Son of Man. The last 
words of inspiration were spoken to and recorded by 
him. He was the latest prophet, historian, and 
Evangelist. One of the first to say, " I have seen 
the Messiah," he was the last to say, "I have seen 
the Lord." 

We have caught glimpses of St. John in the early 
days of Christianity, as a light and a pillar, a teacher 
and a guide. Sometimes for years together he has 
been hidden from our view, and then has emerged 
with a yet brighter halo around his head. We have 
watched him on a lonely isle gazing into heaven, 
beholding glories of which he gives us hints, but 
which he tells us he cannot fully describe. 

Because of his relation to the Lord, the fisher boy 
unknown beyond the hamlet of Bethsaida two thou- 
sand years ago is " spoken of" as truly as Mary of 
Bethany, whose memory he especially has made sacred 
and perpetual. Wherever the Gospel is preached he 
too is remembered, honored and loved. 



A Retrospect 249 

Because of his relation to the Lord, towns in lands of 
which he never knew, bear his name; in which 
people are taught by his words and inspired by his 
spirit. In them many a family is known by the name 
St. John. Rivers in their flow bear his name from 
generation to generation on earth, while he points 
men to the pure river " proceeding out of the throne 
of God and the Lamb," which was " showed" him in 
Patmos. Societies for fraternal fellowship and mu- 
tual helpfulness are called after him. St. John's day 
has a sacred place in the calendar. Many a rural 
chapel and stately city church are reminders of him. 
The richness of his graces, and the yet future of his 
saintly influence, are symbolized in the yet unfinished 
temple of surpassing grandeur in the City of New 
York,— -The Cathedral of St. John the Divine." 

From all these earthly scenes in which we have be- 
held him, to which history and tradition have pointed 
us, and from those things which are memorials of 
him, we turn to the Heavenly scenes which he bids us 
behold as they were revealed to him. Thither we fol- 
low him after all his trials and labors and triumphs of 
earth. With reverence and gladness for him, we listen 
to the voice of the Lord saying to him what He had 
told him to say to the Churches of Asia: — "Because 
thou didst overcome I give thee 'to eat of the tree of 
life, which is in the midst of the Paradise of God.' 



250 A Life of St John 

Thou shalt 'not be hurt with the second death.' 
I give thee ' a white stone, and upon the stone a new 
name written/ I give thee 'the morning star.' 'I 
will in no wise blot thy name out of the book of life! 
I make you a pillar in the temple of My God.' O 
John, rememberest thou thy petition and that of thy 
brother who has long been with Me,—' Grant unto us 
that we may sit, one on Thy right hand, and one on 
Thy left hand in Thy glory ' ? Thou thoughtest that 
'glory' was an earthly throne, which thou never 
sawest. But thou hast overcome thy pride and ambi- 
tion, thy jealous and revengeful spirit. Thou hast 
triumphed over those who were thine enemies be- 
cause thou wast My friend. Thou didst see My 
agonies and victories in Gethsemane and on Calvary. 
Thou didst take up My cry on My cross concerning 
My work on earth, and sound it forth, — 'It is 
finished.' Dost thou remember My final promise to 
him that overcometh, which I made from this My true 
throne of glory, through thee, ' in the isle that is called 
Patmos '—precious name even here because of thy 
'testimony for* Me. That promise I now fulfil in 
thee. O John, one of My chosen Twelve on earth; 
yea more, one of My chosen three; yet more, My be- 
loved one, here in Heaven, now, ' Sit down with Me 
on My throne, as I also overcame and sat down with 
My Father in His throne.' " 



CHAPTER XXXIII 



Legends and Traditions of St. John 

After closing the history of St. John, we linger over 
the traditions that cluster about his later years. They 
reveal the feelings of the early Church toward him 
v/ho w r as the last of the Apostolic band, and the last 
who had seen their Lord. 

There is one legend so beautiful, so much like him, 
that we can almost believe it as having a fitting place 
in his history. It belongs to the time when he 
preached in the magnificent Church which Christians 
had reared for him in Ephesus. We may not credit 
the story that on his brow he wore a golden plate en- 
graven with the inscription, " Holiness to the Lord," 
but we can almost imagine it written there. His 
memorable appearance and his tender manner, the lov- 
ing voice with which he told the story of his Lord, 
fastened all eyes upon him, and opened all ears to his 
message of salvation. There was one, a young man, 
who standing in the distance, looked and listened with 
such eager interest as to attract the attention of the 
Apostle. In repentance and faith he found the peace 
which nothing else can give. He v/as baptized and 



252 



A Life of St John 



numbered with the Ephesian Christians. St. John 
took special interest in him, training him in Christian 
doctrine, and preparing him for a useful life. When 
the hour tor John's banishment came, in his anxiety 
for the youth, he committed him to the care of the 
Bishop of the place, whom he charged to be faithful 
in teaching and spiritual guidance. 

But the youth was exposed to many temptations from 
the heathen about him. Their songs and dances and 
wine again charmed him as they did before he heard 
the preaching of John. He yielded to their influences, 
and renounced his profession of Christianity. In the 
absence of the Apostle, the reproofs of the Bishop 
only maddened him. He no longer attended the serv- 
ices of the Church, or sought the companionship of 
Christians. Having entered the paths of sin, he 
wandered farther and farther therein. At last he com- 
mitted a crime against the government. In fear of 
punishment he fled from Ephesus, and joined a com- 
pany of robbers and bandits in the wild ravines of the 
mountains. Though young in years, he was so cun- 
ning and bold in crime that he became the leader of 
the band. Inspired by his daring spirit they were 
ready for deeds of violence that made them the terror 
of the whole region. 

On John's return from his exile in Patmos to 
Ephesus, he longed to know of the welfare of the young 



Legends and Traditions of St. John 253 

disciple, who had been to him as an adopted son, 
ever present to his mind and heart in his lonely island. 
The Bishop, with downcast eyes, sorrow and shame, 
declared, "He is dead." " How ?" asked John, "and 
by what death?" "He is dead to God," said the 
Bishop. He has turned out wicked and abandoned, 
and at last a robber." 

John rent his garments as a sign of distress. Weep- 
ing he cried with a loud lamentation, "Alas! alas! to 
what a guardian have I trusted our brother!" The 
tender, faithful heart of the aged Apostle yearned for 
the young man. He was ready to say, "How can I 
give thee up! " He knew the mercy of God, and the 
power of love, human and divine; and determined 
that the robber-chieftain should know it too. 

Immediately he procured a horse and guide, and 
rode toward the stronghold of the robbers. It was 
in a wild mountainous ravine, with rushing torrents 
and rugged rocks overgrown with brushwood and 
luxuriant herbage. It was a place of grandeur, and 
yet of gloom — a fitting haunt for the robber-band. 
Few travelers passed that way, and that hurriedly and 
in terror. 

At last the Apostle and his guide heard from behind 
the rocks the hoarse shouts of revelry. But he heeded 
them not, so intent was he on his errand. He was 
seeking the prodigal, his adopted son — who was not 



254 A Life of St John 

seeking the loving father. He drew the reins of his 
horse, while he told his guide that their journey was 
ended, and prayed for themselves and for him whom 
they sought. His nearness was discovered by one of 
the band, who led him to the rest, and bound his 
guide. There was a great contrast between the old 
man with his snowy locks and beard, in his humble 
garb; and the younger, the wild looking bandit with 
his streaming hair and loose white kilt; between the 
defenceless captive, and his captors armed with Ro- 
man swords, long lances, and bows and arrows before 
which he seemed perfectly powerless. 

As he looked upon their hardened features they 
looked into his benignant face, and stood awed in his 
presence. Their rough manner, words and tones were 
changed by his smile and even friendly greeting. He 
made no resistance. His only motion was a wave of 
his hand. It was mightier than sword or lance or 
bow. His only request was, "Take me to your cap- 
tain." Over-awed by the dignity of his manner and 
his calmness, the captors obeyed their captive and 
silently led him to their chief. In an open space the 
tall handsome young man was seated on his horse, 
wearing bright armor and breastplate, and holding 
the spear of a warrior. At a glance he recognized his 
old master, instructor and guide, who had been to 
him as a father. His first thought was, "Why should 



Legends and Traditions of St. John 255 

this holy man seek me?" He answered his own 
question, saying to himself. "He has come with just 
and angry threatenings which i well deserve." John 
had been called "a son of thunder." As such the 
trembling chief thought of him, ready to hear him 
pronounce an awful woe. So with a mingled cry of 
fear and anguish, he turned his horse and would have 
fled — a strange sound and sight for his fellow-robbers. 

But St. John had no thunder tones for him, no 
threats of coming punishment. The kind shepherd 
had found the sheep that had been lost. The father 
had found the prodigal, without waiting for the wan- 
derer's return. John sprang toward him. He held 
out his arms in an a ffeetionate manner. He called 
him by tender names. With earnest entreaty he pre- 
vailed on him to stop and listen. As young Saul, 
when near Damascus caught sight of Jesus and heard 
His voice, dropped from his horse to the ground: so 
did the young chieftain at the sight and voice of 
St. John. With reverence he kneeled before him, and 
in shame bowed his head to the ground. Like Peter 
who had denied the same Lord, the young man wept 
bitterly. His cries of self-reproach and his despair 
echoed strangely in that rocky defile. As St. John 
had wept for him, he wept for himself. Those were 
truly penitential tears. John still spoke encouragingly. 
The young man lifted his head and embraced the 



256 



A Life of St John 



knees of the Apostle, sobbing out, "No hope, no par- 
don." Then remembering the deeds of his right hand, 
defiled with blood, he hid it beneath his robe. St. 
John fell on his knees before him and enfolded him in 
his arms. He grasped the hand that had been hidden, 
and bathed it in tears as if he would wash away its 
bloody stains, and then kissed it, in thought of the 
good he said it should yet perform. 

That hand cast away the sword it had wielded in 
murder, and lovingly, gratefully held that of John, as 
the Apostle, and the robber-chief now penitent and 
forgiven, together left the wilderness; within sight of 
the astonished band; some of whom were greatly 
touched by what they had seen and heard, while 
others were ready to scoff at what they called the 
weakness of their leader. 

Another tradition is a beautiful illustration of the 
tenderness and sympathy which we may judge was 
increasingly manifest in St. John's character, the spirit 
of the Lord " whose tender mercies are over all His 
works," the spirit St. John had seen in his Master 
who noticed the sparrow falling to the ground. True 
it is, 

" He prayeth well who loveth well 
Both man, and bird, and beast. 
He prayeth best who loveth best 

All things, both great and small; 
For the dear Lord who loveth us, 
He made and loveth all." 



Legends and Traditions of St* John 257 

There was a young tame partridge in which St. John 
took delight and found recreation in many an hour 
from which he had turned from labor for rest. A 
young hunter anxiously seeking the great Apostle was 
surprised to find him in what seemed a frivolous em- 
ployment. He doubted for a moment whether this 
could be he. John asked, "What is that thing which 
thou earnest in thy hand?" "A bow," replied the 
hunter. "Why then is it unstrung?" said John. 
"Because," was the answer, "were I to keep it al- 
ways strung it would lose its spring and become 
useless." "Even so," replied the Apostle, "be not 
offended at my brief relaxation, which prevents my 
spirit from waxing faint." 

We have already alluded to a tradition which is per- 
haps the best known of all, and universally accepted. 
In Ephesus, in extreme old age, too infirm to walk, St. 
John was carried as a little child to the church where 
he had so long preached. In feebleness his ministry 
had ended. The last sermon as such had been 
preached. He could no longer repeat the words of 
Christ he had heard on the mountain, and the sea- 
shore, and in the Temple. He could no longer tell of 
the wonders of which he was the only surviving wit- 
ness. In Christians he saw the child-spirit, whether 
in old or young. In his old age he was a father to all 
such as none other could claim to be. His great theme 



258 A Life of St John 

— his only theme — was love. So his only words, again 
and again repeated as he faced the congregation were 
" Little children, love one another." And when asked 
why he repeated the same thing over and over, he told 
them it was the Lord's command, and if they obeyed 
it, that was enough. 

Traditions alone tell of St. John's death. One claims 
that as his brother James was the first of the Apostles 
to suffer martyrdom, he was the last. Others tell of 
miraculous preservation from death; — that he was 
thrown into a caldron of boiling oil, and drank hem- 
lock, without any effect upon him. Sometimes he is 
pictured as holding a cup from which a viper, repre- 
senting poison, is departing without doing him any 
harm. 

There is still another story concerning his death. 
On the last Lord's Day of his life, after the Holy Com- 
munion, he told some of his disciples to follow him 
with spades. Leading them to a place of burial, he bid 
them dig a grave into which he placed himself, and 
they buried him up to the neck. Then in obedience to 
his command they placed a cloth over his face and 
completed the burial. With weeping they turned 
away and reported what had been done. But his dis- 
ciples felt that, not the grave, but the great church was 
the fitting place for his burial. So with solemn serv- 
ice they went to bring his body thither. But on 



Legends and Traditions of St. John 259 

reaching the grave they found it empty, as he and 
Peter had found the tomb of their Lord on Easter 
morning. Then they remembered the words of Christ 
to Peter concerning John, " If I will that he abide till I 
come, what is that to thee ? " 

But there is another tradition stranger still. People 
refused to believe that St. John was dead, even though 
he had been supposed to be, and had been buried. 
For centuries his grave was shown at Ephesus. Pil- 
grims visiting it beheld a wonderful sight. The ground 
above it rose and fell, as if the great Apostle were still 
breathing as he had done for one hundred years, while 
treading the earth which now guarded his immortal 
sleep. 

Such stories seem strange to us when we remember 
the chapter he wrote to correct a mistake made by 
those who misunderstood his Master's word, and be- 
lieved that he would not die until the Lord returned to 
the earth. 

He probably escaped martyrdom which befell his 
fellow-Apostles. Dying, probably in Ephesus, we 
think of him as peacefully entering the mansions of 
which he had heard his Lord tell in far-off Jerusalem 
nearly seventy years before. 




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